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The  Birth  op  Christ 


THE 


NEW  TESTAMENT 


AUTHORIZED  AND  REVISED  VERSIONS. 


CAREFULLY  ANNOTATED  BY 

HOWARD    CROSBY,  D.D.,  LL.D., 

EX-CHANCELLOR   OF   THE    UNIVERSITY   OF   THE   CITY    OF   NEW    YORK,  AND   A    MEMBER   OF 
THE   AMERICAN    REVISION    COMMITTEE. 


CONTAINING    ALSO 


BLANK    PAGES    FOR    PERSONAL    ANNOTATION,    AND    OTHER    VALUABLE 

FEATURES,  THE  WHOLE    DESIGNED    TO    PROMOTE   A   BETTER 

UNDERSTANDING    OF    THE    WORD    OF    GOD. 


BOSTON: 
CHARLES     F.    ALDEN    &     COMPANY, 

31    MILK    STREET. 


Copyright,  18S4, 
By  C.  F.  AL/DEN  &  CO. 


All  rig/its  reserved. 


ELECTRO-n'PED  AND  PRINTED 
BY    RAND,    AVERV,    AND    COMPANY, 
BOSTON,    MASS. 


PKEFACE. 


Having  been  requested  to  prepare  a  brief  eommentar}'  upon  the  New  Testament, 
with  the  Revised  Text  as  the  basis,  I  have  endeavored  to  perform  the  task  with  an 
eye  to  the  want  of  the  general  reader.  There  was  no  room  for  exhibiting  the 
various  views  of  commentators  on  important  passages,  nor  for  giving  arguments  for 
my  own  view  ;  but  whatever  views  are  brought  forward,  are  the  result  of  both  careful 
comparison  and  independent  research.  They  are  also,  I  believe,  clearly  stated  ;  so 
that  I  trust  I  may  not  have  to  write  my  own  condemnation,  "  dum  brevis  esse  laboi'o, 
obscurusjio."  The  Revised  Version  of  itself  solves  many  of  the  perplexities  which 
disturbed  the  reader  of  the  English  Bible  in  its  older  form,  but  there  always  will  be 
matters  of  connection  and  allusion  which  must  be  elucidated  l)y  study.  To  these  I 
have  especially  directed  my  attention.  The  flow  of  thought  in  the  Epistles,  and 
the  constant  reference  (so  often  hidden  from  the  reader)  to  the  Old  Testament,  have 
been  indicated  ;  but  no  attempt  has  been  made  in  a  homiletic  direction.  In  treating 
the  Apocalypse,  I  have  suggested  a  self-consistent  scheme,  but  would  be  far  from 
dogmatism  on  so  difficult  a  subject.  If  my  scheme  is  wrong,  it  may  perhaps  become 
a  stepping-stone  to  something  right.  Many  of  the  principles  of  interpretation 
which  I  use  with  regard  to  that  remarkable  book,  are  as  old  as  Scriptural  herme- 
neutics  ;  although  the  applications  may  be  widely  varying.  I  have  not  followed 
any  guidance  but  that  of  the  Word  itself,  believing  that  individuality  is  valuable  in 
discovering  the  truth.  However  much  a  commentator  should  respect  and  consider 
the  opinions  of  others,  he  should  be  himself  '-'■  nullius  addictus  jxirare  in  verba 
magistri."  I  have  not  hesitated  to  differ  in  opinion  from  the  Revisers  where  I 
think  their  extreme  purism  led  them  astray.  The  one  fault  I  have  to  find  with  the 
Revision  (which  is,  notwithstanding  its  faults,  an  incomparably  superior  translation 
to  the  version  of  King  James),  is  this  intense  purism,  which  will  not  allow  a  de- 
parture from  Attic  precision  in  the  Hellenistic  Greek,  and  which  refuses  to  listen  to 
the  demands  of  internal  evidence,  call  it  ever  so  loudly.  We  may  mention  the 
endeavors  to  make  the  Greek  tenses  homologous  to  our  modern  tenses,  and  the 
prepositions  to  maintain  their  original  force  (e.g.,  €19,  always  motive),  as  instances 
of  this  purism,  of  which  Meyer  is  so  prominent  a  defender,  to  whom  the  Revisers 
'  iii 


iv  PREFACE. 

seem  to  have  been  too  deferential.  We  must  qualify  this  remark.  Sometimes  a 
Hellenism  is  so  overwhelmingly  apparent  (as /Acra  with  the  genitive  for  "against," 
Rev.  2:1G;  11:7;  12:17;  k.t.A..),  that  the  Revisers  have  been  obliged  to  sur- 
render. These  exceptions  should  have  taught  them  that  the  rule  elsewhere  could 
not  be  pressed  with  rigidity.  Cognate  to  this  error,  and  illustrative  of  the  same 
spirit,  is  that  of  following  MS.  authority  in  slight  differences  such  as  tj/jl^ls  and  vfnU, 
where,  when  MSS.  differ,  the  sense  should  alone  determine. 

With  this  one  exception  (in  two  forms)  to  the  Revision,  I  cannot  but  consider  it 
a  great  boon  to  that  large  portion  of  Christ's  Church  which  uses  the  English  lan- 
guage, calculated  to  awaken  renewed  interest  in  God's  Word,  and  to  make  its  holy 
truths  more  clear  to  the  mind  of  its  readers.  The  great  bulk  of  adverse  criticism 
with  w^hich  it  has  been  met,  is  the  offspring  of  ignorance  or  prejudice,  or  the  dicta 
of  those  who  prefer  flowing  sentences  to  the  statements  of  truth.  No  more  correct 
translation  of  the  Holy  Oracles  has  ever  been  made. 

May  I  hope  that  the  Spirit  who  indited  the  Word  will  use  this  humble  commen- 
tary for  that  Word's  advancement ! 

H.  C. 


PUBLISHERS'   NOTICE. 

This  work  was  designed  to  be  the  most  useful  that  could  be  produced  in  one  handy  volume. 
Dr.  Crosby  was  selected  to  prepare  the  Commentary,  after  many  biblical  scholars  had  been  con- 
sulted, among  whom  were  several  of  the  Kevisers  of  the  New  Testament.  He  was  selected 
for  his  ripe  scholarship,  his  labors  on  the  Kevision,  his  familiarity  with  the  Holy  Land,  and 
his  great  success  in  laboring  in  the  cause  of  Christ.  The  very  flattering  testimonials  we  have 
received  from  eminent  scholars  and  divines  who  have  seen  the  advance  pages  of  the  Commentary 
give  us  reason  to  believe  that  the  complete  work  will  not  fail  in  the  purpose  for  which  it  is 
intended,  —  "to  promote  a  better  understanding  of  the  Word  of  God." 

By  placing  the  Authorized  and  Eevised  Versions  side  by  side,  the  best  means  for  comparing 
one  with  the  other  is  secured;  and  these  who  do  not  indorse  the  Eevision  will  find  the  "  marginal 
readings"  of  the  New  Version  very  valuable  to  use  in  connection  with  the  Old. 

An  important  feature  in  this  work  is,  that  the  division  of  the  Eevised  Version  into  verses  is 
clearly  indicated  by  full-face  punctuation-marks,  while  the  paragraphs  still  remain  as  intended 
by  the  Eevisers.  This  will  be  a  great  convenience  in  quoting  passages,  and  it  is  essential  in 
responsive  reading. 

In  accordance  with  the  earnest  desire  of  many  clergjTnen  and  sabbath-school  teachers,  a 
blank  page  is  left  opposite  each  printed  page,  thus  furnishing  the  means  for  recording  valuable 
thoughts  and  suggestions  that  may  occur  at  the  time  of  reading,  and  preserving  them  for  future 
reference.  The  paper  on  which  the  book  is  printed  has  been  made  with  special  reference  to  this 
idea.  It  is  believed  this  feature  will  prove  so  valuable,  that  the  book  thus  annotated  will  become 
more  and  more  prized  as  time  passes,  and  that  it  will  be  handed  dowu  from  generation  to 
generation  as  an  heirloom  of  priceless  worth. 


THE   GOSPEL   ACCORDING  TO 


St.  MATTHEW. 


CHAPTER    I. 


1,  The  genealogy  of  Christ  from  Abraham  to  Joseph. 
Virgin  Mary  when  she  was  espoused  to  Joseph, 
and  interpreteth  the  names  of  Christ. 


18,  He  was  conceived  by  the  Holy  Ghost,  and  born  of  the 
19.  The  angel  satisfieth  the  misdeeming  thoughts  of  Joseph, 


1  The  book  of  the  generation  of  Jesus  Christ, 
the  son  of  David,  the  son  of  Abraham. 

2  Abraham  begat  Isaac;  and  Isaac  begat  Jacob; 
and  Jacob  begat  Judas  and  his  brethren; 

3  And  Judas  begat  Phares  and  Zara  of  Thamar; 
and  Phares  begat  Esrom ;  and  Esrom  begat  Aram ; 

4  And  Aram  begat  Aminadab;  and  Aniinadab 
begat  Xaasson ;  and  Xaasson  begat  Salmon ; 

5  And  Salmon  begat  Booz  of  Kachab ;  and  Booz 
begat  Obed  of  Ruth ;  and  Obed  begat  Jesse ; 

0  And  Jesse  begat  David  the  kin*g;  and  David 
the  king  begat  Solomon  of  her  tliat  had  been  the 
ivife  of  Urias; 


1  1  The  book  of  the  ^  generation  of  Jesus 
Chiist,  the  son  of  David,  the  son  of  Abra- 
ham. 

2  Abraham  begat  Isaac  ;  and  Isaac  begat 
Jacob  ;   and  Jacob  begat  Judah  and  his 

3  brethren ;  and  Judah  begat  Perez  and 
Zerahof  Tamar;  and  Perez  begat  Hezron; 

4  and  Hezron  begat  *  Ram  ;  and  ^  Ram  begat 
Amminadab;  and  Amminadab  begat  Nah- 

.5  shon ;  and  Xahshon  begat  Salmon ;  and 
Salmon  begat  Boaz  of  Rahab;  and  Boaz 
begat  Obed  of  Ruth ;  and  Obed  begat  Jesse ; 

6  and  Jesse  begat  David  the  king. 


>  Or,   The  genealogy  of  Jesm  Christ.    ■  Or,  birth:  as  iu  verse  18.    «  Qcr.  Aram. 

1.  Book  of  the  generation.  This  book,  or  "  roll,"  is  not  tiie  whole  Gospel,  but  the  following  genealogical 
statement  and  account  of  Christ's  birth.  This  genealogy  differs  widely  from  that  of  Luke  (Luke  3:  23).  Luke's 
begins  at  Adam  (or  rather  with  God  himself),  Matthew's  at  Abraham ;  and,  from  David  downward,  the  two  evangel- 
ists pursue  different  lines.  As  each  of  these  lines  ends  with  Joseph,  the  reputed  father  of  Jesus,  there  is  an  apparent 
discrepancy.  Calvin  considers  Matthew's  genealogy  the  legal,  and  Luke's  the  natural;  the  former  showing  the  line 
of  regal  inheritance  only,  but  seems  to  consider  both  to  be  genealogies  of  Joseph,  and  along  the  same  line,  under 
changed  names.  Lord  Hervey  also  considers  both  to  be  genealogies  of  Joseph.  That  Matthew's  genealogy  is  that 
of  Joseph  seems  certain  from  the  use  of  the  word  "  begat,"  which  would  not  be  used  except  of  lineal  descent. 
Luke's  genealogy  may  then  be  considered  (according  to  the  commonly  received  opinion)  as  that  of  Mary  and  of 
Joseph  by  adoption.  Joseph  would  thus  be  the  son  of  Heli,  Mary's  father,  although  Heli  did  not  beget  him.  Son- 
ship  can  be  adopted,  begetting  cannot.  Notwithstanding  the  difference  between  the  two  genealogies,  they  each  have 
the  names  of  Shealiiel  (Salathiel)  and  Zerubbabel  (Zorobabel).  We  may  explain  this  by  the  same  theory  of  adop- 
tion. Shealtiel,  the  son  of  Jechoniah,  may  have  married  Xeri's  daughter,  or  otherwise  have  been  adopted  by  Neri, 
during  the  dark  days  of  the  Babylonish  captivity,  when  the  royal  name  of  Jechoniah  was  of  small  account;  and  so  he 
is  shown  to  be  dotibly  the  descendant  of  David,  which  would  be  the  reason  for  tracing  the  two  lines  from  Shealtiel 
back  to  David.    The  two  lines  after  Zerubbabel  lead  one  to  Joseph,  and  the  other  to  Mary. 

The  passage  in  Jer.  22 :  30  is  supposed  by  many  to  prove  that  Jechoniah  had  no  children,  but  verse  28  shows  that 
he  had  children  ;  and  in  verse  30  the  word  "  childless  "  is  explained  as  meaning  that  no  one  of  his  seed  should  ever  be 
the  king  of  Judah.  In  Matthew's  genealogy,  several  (j)erhaps  many)  generations  are  omitted,  probably  as  thus 
found  omitted  (for  some  unknown  reason)  in  the  public  registers.  We  know  that  Ahaziah,  Joash,  and  Amaziah  are 
omitted  between  Joram  and  Uzziah.  Luke's  genealogy  probably  has  no  omissions  after  David.  It  contains  fifty-six 
names  to  Matthew's  forty-one.  The  average  length  of  a  generation  by  Luke's  genealogy,  from  David  to  Christ,  is 
between  twenty-six  and  twenty-seven  years.  It  is  highly  probable  that  both  the  lists  make  omissions  bet%veen 
Hezron  (Esrom)  and  David;  the  time  from  Hezron's  boyhood,  when  .Jacob's  family  came  into  Egypt,  to  Da\id'8 
birth,  having  been  six  hundred  years,  and  being  represented  in  the  list  by  only  eight  generations,  averaging  seventy- 
five  years  each.  The  son  of  David,  the  son  of  Abraham.  These  two  are  selected  from  the  roll  of  Jesus' 
ancestry ;  because  the  first  family  promise  of  the  Messiah  was  made  to  Abraham,  and  "  Son  of  David  "  was  the 
favorite  prophetic  title  of  the  expected  Messiah  among  the  Jews.  (See  Gen.  12;  3;  Jer.  23:  5;  33;  15;  Matt.  9;  27; 
12;  23;  1.5:22;  20:30,31;  21:9,  15;  22:42,45;  Mark  10:47,48;  12:  35,  37;^ Luke  18 :  38,  39;  20:41,44.) 

3.  Tamar,  Judah's  daughter-in-law  (Gen.  38:  6). 

5.  Rahab,  the  harlot  of  Jericho  (Josh.  2:1).  Possibly  Salmon,  her  husband,  was  one  of  the  Israelitish  spies 
of  thiit  narrative. 

6.  Her  that  had  been  the  wife  of  Uriah.  Bathsheba  (2  Sam.  11:3).  These  three  women  are  mentiotied  to 
make  striking  the  impurity  of  the  race  into  which  our  Lord  entered. 


The  genealogy  of  Christ 


ST.    MATTHEW,    L 


from  Abraham  to  Joseph. 


T  And  Solomon  begat  Roboara;  and  Roboara 
begat  Abia;  and  Abia  Wgat  Asa; 

8  And  Asa  begat  Josaphat ;  and  Josaphat  begat 
Joram;  and  Joram  begat  Ozias; 

9  And  Ozias  begat  Joatham;  and  Joatham  begat 
Achaz;  and  Achaz  begat  Ezekias; 

10  And  Ezekias  begat  Manasses;  and  Manasses 
begat  Amon;  and  Anion  begat  Josias; 

11  And  Josias  begat  Jechonias  and  his  brethren, 
about  the  time  they  were  carried  away  to  Babylon: 

12  And  after  they  were  brought  to  Babylon, 
Jechonias  begat  Salathiel;  and"  Salathiel  begat 
Zorobabel ; 

13  And  Zorobabel  begat  Abiud ;  and  Abiud  be- 
gat Eliakim;  and  Eliakim  begat  Azor; 

14  And  Azor  begat  Sadoc;  and  Sadoc  begat 
Achim;  and  Achim  begat  Eliud; 

15  And  Eliud  begat  Eleazar;  and  Eleazar  begat 
Matthani;  and  Mattham  begat  Jacob; 

16  And  Jacob  begat  Joseph  the  husband  of 
Mary,  of  whom  was  born  Jesus,  who  is  called 
Christ. 

17  So  all  the  generations  from  Abraham  to 
David  are  fourteen  generations;  and  from  David 
until  the  carrying  away  into  Babylon  are  fourteen 
generations;  and  from  the  carrying  away  into 
Babylon  unto  Christ  are  fourteen  generations. 

18  H  Xow  the  birth  of  Jesus  Christ  was  on  this 
wise :  When  as  his  mother  Mary  was  espoused  to 
Joseph,  before  they  came  together,  she  was  found 
with  child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband,  being  a  just  man, 
and  not  willing  to  make  her  a  publick  example, 
was  minded  to  put  her  away  privily. 

20  But  while  he  thought  on  these  things,  be- 
hold, the  angel  of  the  Lord  appeared  unto  him  in 
a  dream,  saying,  Joseph,  thou  son  of  David,  fear 
not  to  take  unto  thee  Mary  thy  wife:  for  that 
which  is  conceived  in  her  is  of  the  Holy  Ghost. 

21  And  she  shall  bring  forth  a  son,  and  thou 
Shalt  call  his  name  JESUS  :  for  he  shall  save  his 
people  from  their  sins. 


And  David  begat  Solomon  of  her  that 

1  had  been  the  wife  of  Uriah  ;  and  Solomon 

begat   Rehoboam;    and   Rehoboam   begat 

8  Abijah;  and  Abijah  begat  ^  Asa ;  and  ^  Asa 
begat  Jehoshaphat;  and  Jehosliaphat  be- 

9  gat  Joram;  and  Joram  begat  Uzziah  ;  and 
Uzziah  begat  Jotham;  and  Jotham  begat 

10  Ahaz;  and  Ahaz  begat  Hezekiah  ;  and 
Hezekiah  begat  Manasseh;  and  Manasseh 
begat  2  Amon;  and  ^  Amon  begat  Josiah; 

11  and  Josiah  begat  Jechoniah  and  his  breth- 
ren, at  the  time  of  the  ^  carrying  away  to 
Babylon. 

12  And  after  the  ^  carrying  away  to  Baby- 
lon,   Jechoniah    begat   *  Shealtiel  ;    and 

13  *  Shealtiel  begat  Zerubbabel  ;  and  Zerub- 
babel  begat  Abiud;  and  Abiud  begat  Elia- 

14  kim;  and  Eliakim  begat  Azor;  a^id  Azor 
begat  Sadoc;  and  Sadoc  begai  .V/him:  and 

15  Achim  begat  Eliud  ;  and  Eliud  begat  Elea- 
zar; and  Eleazar  begat  Matthan;  and  Mat- 

16  than  begat  Jacob  ;  and  Jacob  begat  Joseph 
the  husband  of  Mary,  of  whom  was  born 
Jesus,  who  is  called  Christ. 

17  So  all  the  generations  from  Abraham 
unto  David  are  fourteen  generations;  and 
from  David  unto  the  ^carrying  away  to 
Babylon  fourteen  generations:" and  from 
the  ^  carrying  away  to  Babylon  unto  the 
Christ  fourteen  generations. 

18  Now  the  5  birth  of  ^  Jesus  Christ  was  on 
this  wise:  When  his  mother  Mary  had 
been  betrothed  to  Joseph,  before  they  came 
together  she  was  found  with  child  of  the 

19  "^  Holy  Ghost.  And  Joseph  her  husband, 
being  a  righteous  man,  and  not  willing  to 
make  her  a  public  example,  was  miniled 

20  to  put  her  away  privily.  But  when  he 
thought  on  these  things,  behold,  an  angel 
of  the  Lord  appeared  unto  him  in  a  dream, 
saying,  Joseph,  thou  son  of  David,  fear 
not  to  take  unto  thee  Mary  thy  wife:  for 
that  which  is  ^  conceived  in  her  is  of  the 

21  Holy  Ghost.  And  she  shall  bring  forth  a 
son;  and  thou  shalt  call  his  name  JKsrs; 
for  it  is  he  that  shall  save  his  people  from 


»  Gr.  Am/t/i.      -  Gr.  Anion.    »  Or,  removal  to  Baby/on.    *  Gr.  Salathiel.    8  o,-,  generation  :  as  in  verse  1.     »  Some 
ancient  authorities  read  of  the  Chrixt.    '  Or,  Holy  Spirit:  and  so  throughout  this  book.     «  Gr.  begotteti. 

11.  Jechoniah.  Although  this  Greek  form  of  the  name  is  given  to  Jehoiachin  in  the  Septuagint,  yet  as  the 
Septuagint  also  gives  both  Jehoiakim  and  Jehoiachin  the  name  of  Joakeira,  the  name  Jechoniah  probably  belongs  to 
both,  and  in  this  verse  refers  to  Jehoialdra,  while  iu  verse  12  it  refers  to  Jehoiachin. 

16.  Who  is  called  Christ ;  i.e.,  "  who  is  called  the  Anointed,"  referring  to  the  Hebrew  word  "  Messiah,"  of 
which  "Christ"  (anointed)  is  the  Greek. 

17.  Fourteen  generations,  not  in  full,  but  as  iu  the  registers.  There  were  fourteen  names  in  each  division, 
thus :  — 

Jechoniah;  8.  Araminadab 

i.e.,  Jehoiachin.  9.  Nahshon     .    .  Ahaz      .     .  . 

Shealtiel.  10.  Salmon    .     .     .  Hezekiah  .  . 

Zerubbabel.  11.  Boaz   ....  Manasseh  .  . 

Abiud.  12.  Obed  ....  Amon    .    .  . 

Eliakim.  13.  Jesse  ....  Josiah   .    .  . 

-^^°'••  14.  David  .  .  .jJ^f ; ,. 

Sadoc.  (  I.e.,  Jehoiakun 


1.  Abraham 

2.  Isaac  .  . 

3.  Jacob.  . 

4.  Judah  . 

5.  Perez.  . 

6.  Hezron  . 

7.  Ram   .  . 


Solomon    . 

Rehoboam 
Abijah  .  . 
Asa  .  .  . 
Jehoshaphat 
Joram  .  . 
Uzziah  .    . 


Jotham ....     Achim. 

Eliud. 

Eleazar. 

Matthan. 

Jacob. 

Joseph. 

Jesus. 


For  the  repetition  of  Jechoniah,  see  note  on  verse  11. 

18.  Wise.    Old  English  for  "  mannei." 

20.  Ill  a  dream.  So  In  chap.  2 :  12,  13,  19,  22.  This  method  of  divine  communication  by  peculiar  distinctness 
In  a  dream  seems  to  have  been  different  from  the  method  by  which  the  prophets  received  their  Instructions,  which 
was  by  vision,  In  which  they  were  fully  awake,  but  their  senses  were  adapted  to  other  tlian  their  material  surround- 
ings (see  Ezek.  1:1;  Rev.  11 :  10).  These  appearances  of  angels  in  dreams,  on  special  occasions,  give  no  value  to 
ordinary  dreams.  It  is  only  superstition  that  pays  any  attention  to  dreams  as  guides.  The  Lord  simply  saw  fit  to 
make  these  natural  phenomena  of  dreams,  on  certain  occasions,  the  channels  of  his  divine  communications,  on  which 
occasions  there  was  no  doubt  left  on  the  subject's  mind. 

31.  It  is  he,  separating  him  from  all  others,  and  making  him  In  himself  able  to  save.    The  word  Jesus  is  the 

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ST.    MATTHEW,    11. 


directed  to  Christ. 


22  Xow  all  this  was  done,  that  it  might  be 
fulfilled  which  was  spoken  of  the  Lord  by  the 
prophet,  saying, 

2:3  Behold,  a  virgin  shall  be  with  child,  and  shall 
bring  forth  a  son,  and  they  shall  call  his  name 
Emmanuel,  which  being  interpreted  is,  God  with 
us. 

24  Then  Joseph  being  raised  from  sleep  did  as 
the  angel  of  the  Lord  had  bidden  him,  and  took 
unto  him  his  wife: 

25  And  knew  her  not  till  she  had  brought  forth 
her  firstborn  son:  and  he  called  his  name 
.JESUS. 


22  their  sins.  Xow  all  this  is  come  to  pass, 
that  it  might  be  fulfilled  which  was  spoken 
by  the  Lord  through  the  prophet,  saying, 

23  Behold,  the  virgin  shall  be  with  child, 

and  shall  bring  forth  a  son. 
And  they  shall  call  his  name  ^  Imman- 
uel; 
which  is,  being  interpreted,  God  with  us. 

24  And  Joseph  arose  from  his  sleep,  and  did 
as  the  angel  of  the  Lord  commanded  him, 

25  and  took  mito  him  his  wife ;  and  knew 
her  not  till  she  had  brought  forth  a  son : 
and  he  called  his  name  Jesus. 


'  Gr.  Emmanuel. 


Greek  form  of  Jehoshua,  or  Joshua,  and  means  "  Jehovah  Saviour,"  or  "  Jehovah  Salvation."    He  was  to  save  from 
sins,  and  thus  from  hell.    Salvation  includes  both  forgiveness  of  sin,  aud  inwrought  holiness. 

33.  Spoken  by  the  Lord  throngli  the  prophet.  The  prophet  is  Isaiah;  and  the  passage  quoted  is 
Isa.  7  :  14,  almost  exactly  as  the  Seventy  give  it.  The  prophets  were  inspired  to  speak  of  the  Messiah  and  his  coming, 
in  order  to  cheer  the  hearts  of  the  pious  Jews  in  times  of  national  depression.  Such  was  the  case  when  Isaiah 
delivered  this  remarkable  prophecy  before  Ahaz.  The  definite  article  is  given  with  "virgin,"  to  mark  the  one 
selected  by  God  for  this  high  office  of  giving  birth  to  the  Messiah. 


CHAPTER    II. 

The  wise  men  out  of  the  east  are  directed  to  Christ  hy  a  star.  11,  They  worship  him,  and  offer  their  presents, 
14.  Joseph  fleeth  into  Egypt,  with  Jesns  and  his  mother,  16,  Herod  slayeth  the  children:  20.  himself 
dieth.     23,  Christ  is  hrought  back  again  into  Galilee  to  Nazareth. 


1  Xow  when  Jesus  was  born  in  Bethlehem  of 
Judtea  in  the  days  of  Herod  the  king,  behold,  there 
came  wise  men  from  the  east  to  Jerusalem, 

2  Saying,  Where  is  he  that  is  born  King  of  the 
Jews  ?  for  we  have  seen  his  star  in  the  east,  and 
are  come  to  worship  him. 

3  When  Herod  the  king  had  heard  these  things, 
he  was  troubled,  and  all  Jerusalem  with  him. 

4  And  when  he  had  gathered  all  the  chief  priests 
and  scribes  of  the  people  together,  he  demanded 
of  them  where  Christ  shouldbe  born. 

o  And  they  said  unto  him.  In  Bethlehem  of 
Judaea:  for  thus  it  is  written  by  the  prophet, 

6  And  thou  Bethlehem,  in  the  land  of  Juda,  art 
not  the  least  among  the  princes  of  Juda:  for  out 
of  thee  shall  come  a  Governor,  that  shall  rule  my 
people  Israel. 


1  Xow  when  Jesus  was  born  in  Bethlehem 
of  Judvea  in  the  days  of  Herod  the  king, 
behold,  1  wise  men  from  the  east  came  to 

2  Jerusalem,  saying,  ^  Where  is  he  that  is 
bcni  King  of  the  Jews  ?  for  we  saw  his  star 
in  the  east,  and  are  come  to  worship  him. 

3  And  when  Herod  the  king  heard  it,  he 
was  troubled,  and  all  Jei-usalem  with  him. 

4  And  gathering  together  all  the  chief  priests 
and  scribes  of  the  people,  he  inquired  of 
them  where  the  Christ  should  be  born. 

5  And  they  said  unto  him,  In  Bethlehem  of 
Judaea:  for  thus  it  is  written  ^by  the 
prophet, 

6  And  thou  Bethlehem,  land  of  Judah, 
Art  in  no  wise  least  among  the  princes 

of  Judah: 


1  Gr.  JIagl.     Compare  Esth.  1 :  13 ;  Dan.  2 ;  12.       -  Or,  Where  is  the  King  of  the  Jews  that  is  born  t       »  Or,  through. 

1.  Bethlehem  of  Judaja,  so  called  to  distinguish  it  from  Bethlehem  of  Zebulun  (.Josh.  19 :  15).  It  is  six 
miles  south  of  Jerusalem.  Herod  the  king.  This  was  Herod  the  Great,  now  in  the  last  year  of  his  brilliant 
and  cruel  reign.  He  was  the  son  of  Antipater,  an  Idumsoan,  and  had  become  king  of  all  Palestine  by  means  of  his 
interest  with  the  power  of  Rome.  He  had  somewhat  defended  his  title  to  the  throne  by  marrying  the  heiress  of  the 
Maocabajan  princes  of  Judah.  She  had,  however,  been  one  of  the  victims  of  his  cruelty.  See  on  chap.  14 : 1.  AVise 
men.  The  Greek  word  is  "  Magi,"  and  refers  to  the  large  Persian  and  Chaldaean  caste  of  priestly  philosophers, 
with  whom  astronomy,  or  astrology,  was  a  favorite  scieuce. 

3.  His  star.  From  the  description  of  the  mo%'eraent  of  this  star  in  the  ninth  verse  ("  went  before,"  and  "  came 
and  stood  over"),  we  conclude  that  it  was  a  supernatural,  appearance  in  star  form,  an  appropriate  apparition  and 
guide  to  those  Eastern  star-gazers.  The  phrases  would  show  that  it  could  not  have  been  an  ordinary  star  or  any 
heavenly  body.  This  supernatural  appearance  led  them  to  start  for  Juda:"a,  to  find  the  Jewish  king  foretold  by  Daniel, 
whose  writings  these  Magi  undoubtedly  had,  and  held  in  reverence,  and  whom  Daniel's  numbers  would  have 
induced  them  to  expect  about  this  time  (see  Dan.  chap.  9:  25,  26).  In  the  east;  that  is,  when  we  were  in  the 
east.     The  star  must  have  appeared  on  the  western  horizon. 

3.  He  was  trouhled.  The  Jewish  people  were  also  expecting  their  king  Messiah  to  come.  The  arrival  of 
Magi  from  distant  Chaldaa  or  Persia,  making  inquiry  concerning  him,  naturally  made  the  tyrant  Herod  fearful  that 
a  rival  was  about  to  rise  up,  and  drive  him  from  the  throne. 

4.  The  wily  and  treacherous  monarch  procures  information  from  the  heads  of  the  priesthood,  and  the  official 
scribes  or  teachers  of  the  law,  as  to  the  expected  birthplace  of  Messiah.  These  students  of  the  Scriptures  would  be 
able  to  tell  a  king  who  probably  knew  nothing  or  little  of  the  sacred  volume. 

6.  The  evangelists  frequently  give  the  general  sense  of  a  prophet  in  quotation  without  a  verbal  exactness,  as  in 
this  case.    This  is  quoted  from  Micah  5 :  2,  but  differs  in  deuils  from  both  the  Hebrew  and  the  Septuagint. 


The  flight  into  Egypt. 


ST.   MATTHEAV,    II. 


Herod's  cruelty. 


7  Then  Plerod,  when  he  had  privily  called  the 
wise  men,  enquired  of  them  diligently  what  time 
the  star  appeared. 

8  And  he  sent  them  to  Bethlehem,  and  said.  Go 
and  search  diligently  for  the  young  child;  and 
when  ye  have  found  him,  bring  mo  word  again, 
that  I  may  come  and  worship  him  also. 

9  When  they  had  heard  the  king,  they  departed ; 
and.  lo,  the  star,  which  they  saw  in  the  east,  went 
before  them,  till  it  came  and  stood  over  where  the 
young  child  was. 

10  When  they  saw  the  star,  they  rejoiced  with 
exceeding  great  joy. 

11  IF  And  when  they  were  come  into  the  house, 
they  saw  the  young  child  with  Mary  his  mother, 
and  fell  down,  and  worshipped  him:  and  wlien 
they  had  opened  their  treasures,  they  presented 
unto  him  gifts;  gold,  and  frankincense,  and 
myrrh. 

12  And  being  warned  of  God  in  a  dream  that 
they  should  not  return  to  Herod,  they  departed 
into  their  own  country  another  way. 

13  And  when  they  were  departed,  behold,  the 
angel  of  the  Lord  appeareth  to  Joseph  in  a  dream, 
saying.  Arise,  and  take  the  young  child  and  his 
mother,  and  flee  into  Egypt',  and  be  thou  there 
until  I  bring  thee  word :  for  Herod  will  seek  the 
young  child  lo  destroy  him. 

14  When  he  arose,  he  took  the  young  child  and 
his  mother  by  night,  and  departed  into  Egypt: 

15  And  was  there  until  the  death  of  Herod: 
that  it  might  be  fulfilled  which  was  spoken  of  the 
Lord  by  the  prophet,  saying.  Out  of  Egypt  have  I 
called  my  son. 

16  1[  Then  Herod,  when  he  saw  that  he  was 
mocked  of  the  wise  men,  was  exceeding  wroth, 
and  sent  fortli,  and  slew  all  the  children  that  were 
in  Bethlehem,  and  in  all  the  coasts  thereof,  from 
two  years  old  and  under,  according  to  the  time 
which  he  had  diligently  enquired  of  the  wise 
men. 


For  out  of    thee  shall   come   forth   a 

governor. 
Which  shall  be  shepherd  of  my  people 

Israel. 

7  Then  Herod  privily  called  the  ^  wise  men, 
and  learned  of  them  carefully  ^-w-hat  time 

8  the  star  appeared.  And  he  sent  them  to 
Bethlehem,  and  said,  Go  and  search  out 
carefully  concerning  the  young  child;  and 
when  ye  have  found  him,  bring  me  word, 
that  I  also  may  come  and  worship  him. 

9  And  they,  having  heard  the  king,  went 
their  way;  and  lo,  the  star,  which  they 
saAv  in  the  east,  went  before  them,  till  it 
came   and   stood   over  where   the  young 

10  child  was.  And  Avhen  they  saw  the  star, 
they  rejoiced  with   exceeding  great  joy. 

11  And  they  came  into  the  house  and  saw 
the  young  child  with  Mary  his  mother; 
and  they  fell  down  and  worshipped  him; 
and  opening  their  treasures  they  offered 
unto  him  gifts,  gold  and  frankincense  and 

12  myrrh.  And  being  Avarned  of  God  in  a 
dream  that  they  should  not  return  to 
Herod,  they  departed  into  their  own 
country  another  way. 

13  Now  when  they  were  departed,  behold, 
an  angel  of  the  Lord  appeareth  to  .Joseph 
in  a  dream,  saying.  Arise  and  take  the 
young  child  and  his  mother,  and  flee  into 
Egj  pt,  and  be  thou  there  until  I  tell  thee : 
for   Herod  will   seek  the  young  child  to 

14  destroy  him.  And  he  arose  and  took  the 
yoimg  child  and  his  mother  by  night,  and 

15  departed  into  Egypt ;  and  was  there  until 
the  death  of  Herod :  that  it  might  be  ful- 
filled which  was  spoken  by  the  Lord 
through  the  prophet,  saying,  Out  of  Egypt 

16  did  I  call  my  son.  Then  Herod,  when  he 
saw  that  he  was  mocked  of  the  ^  wise  men, 
was  exceeding  wroth,  and  sent  forth,  and 
slew  all  the  male  children  that  were  in 
Bethlehem,  and  in  all  the  borders  thereof, 
from  two  years  old  and  under,  according 


Gr.  Magi.    *  Or,  the  time  of  the  star  that  appeared. 


7.  Privily.  Ashamed  to  make  moie  public  his  anxiety.  What  time  the  star  appeared.  The  star  had 
probably  appeared  more  than  a  year  before  their  arrival.  Herod,  therefore,  supposing  the  child  had  been  born  at 
the  time  of  the  star's  first  appearance,  made  two  years  the  age  under  which  the  children  of  Bethlehem  should  be 
destroyed.     (See  verse  16.) 

8.  Worship  him ;  i.e.,  may  join  in  yielding  the  homage  due  the  Messiah.  He  pretends  to  take  pleasure  in  the 
object  of  the  Magi's  visit. 

11.  The  action  of  the  Magi  indicated  religious  vionhvp.  They  would  not,  if  socking  a  temporal  king  of  the 
Jews,  have  told  their  story  to  the  tyrant  Herod.  Besides,  frankincense  and  myrrh  were  rather  divine  than  regal 
offerings. 

13.  Beinjr  warned  of  God.  Though  the  name  of  God  is  not  in  the  original,  yet  the  verb  is  one  used  regard- 
ing (Urine  warnings.  Other  instances  of  the  same  verb  thus  used  are  in  the  twenty-second  verse  of  this  chapter,  in 
Acts  10 :  22,  Heb.  8  :  51,  and  11 :  7.  A  corresponding  use  of  the  noun  is  found  in  Rom.  11:4.  Another  way.  They 
perhaps  went  from  Bethlehem  southward,  and  around  the  southern  end  of  the  Dead  Sea.  In  this  way  they  could 
pass  through  the  eastern  portions  of  Moab  and  Oilead,  to  the  Euphrates,  without  the  observation  of  the  king. 

13.  Into  Egypt.  Egypt  was  the  nearest  country  to  flee  to  that  was  beyond  Herod's  jurisdiction.  It  was  then 
governed  as  a  province  of  Home  by  a  prefect. 

14.  By  night.  This  shows  the  care  .Joseph  took  to  conceal  his  movements,  that  Herod  might  not  follow  him 
up  In  his  flight.  The  journey  from  Bethlehem  lo  the  Egyptian  frontier  would  take  five  days  by  the  Oriental  methods 
of  travelling. 

15.  Until  the  death  of  Herod.  That  event  took  place  only  a  few  months  after  our  Sa\iour'8  birth. 
Browne,  in  his  "  Ordo  Sseclorum,"  fi.xes  Herod's  death  (by  the  corrected  chronology),  April  4,  B.C.  4;  and  our  Lord's 
birth,  Dec.  S,  B.C.  .5;  that  is,  only  four  months  before  Herod's  death.  The  infant  .losus  may  have  been  but  a  few 
weeks  old  when  carried  into  Egyi)t.  Out  of  Egypt  did  I  call  my  Son  (IIos.  11:1).  I8r.iel  was  a  type  of 
Christ  in  taking  refuge  in  Egy|)t  and  in  leaving  that  land.  Out  of  Egypt  each  was  called  to  pursue  his  allotted 
career,  and  each  was  under  the  fostering  care  of  God.  Israel  was  the  church  of  Christ  (compare  1  Cor.  10 :  9),  and 
he  always  Identities  himself  with  his  church. 

10.  blocked;  i.e.,  treated  lightly,  and  tricked.  From  two  years  old  and  under.  See  note  on 
verse  ". 


John  preachetli :  his  office 


ST.    MATTHEW,    III. 


life,  and  baptism. 


17  Then  was  fulfilled  that  which  was  spoken  by 
.Jeremy  the  prophet,  saying, 

18  In  Rama  was  there  a  voice  heard,  lamenta- 
tion, and  weeping,  and  great  mourning,  Rachel 
weeping  for  her  children,  and  would  not  be  com- 
forted, because  they  are  not. 

19  1  But  when  Herod  was  dead,  behold,  an 
angel  of  the  Lord  appeareth  in  a  dream  to  Joseph 
in  Egypt, 

20  Saying,  Arise,  and  take  the  young  child  and 
his  mother,  and  go  into  the  land  of  Israel:  for 
they  are  dead  which  sought  the  young  child's 
life. 

21  And  he  arose,  and  took  the  young  child  and 
his  mother,  and  came  into  the  land  of  Israel. 

22  But  when  he  heard  that  Archelaus  did  reign 
in  Judaea  in  the  room  of  his  father  Herod,  he 
was  afraid  to  go  thither:  notwithstanding,  being 
warned  of  God  in  a  dream,  he  tui-ned  aside  into 
the  parts  of  Galilee : 

23  And  he  came  and  dwelt  in  a  city  called 
Nazareth:  that  it  might  be  fulfilled  which  was 
spoken  by  the  prophets,  He  shall  be  called  a 
Nazarene. 


to  the  time  which  he  had  carefully  learned 

17  of  the  1  wise  men.  Then  was  fulfilled  that 
which  was  spoken  ^by  Jeremiah  the 
prophet,  saying, 

18  A  voice  was^heard  in  Ramah, 
Weeping  and  great  mourning, 
Rachel  weeping  for  her  children ; 

And   she  would  not  be  comforted,  be- 
cause they  are  not. 

19  But  when  Herod  was  dead,  behold,  an 
angel  of  the  Lord  appeareth  in  a  dream  to 

20  Joseph  in  Egypt,  saying.  Arise  and  take 
tlie  young  child  and  his  mother,  and  go  into 
the  land  of  Israel :    for  they  are  dead  that 

21  sought  the  young  child's  life.  And  he  arose 
and  took  the  young  child  and  his  mother, 

22  and  came  into  the  land  of  Israel.  But  when 
he  heard  that  Archelaus  was  reigning  over 
Judtea  in  the  room  of  his  father  Herod, 
he  was  afraid  to  go  thither;  and  being 
warned  of  God  in  a  dream,  he  withdrew 

2.3  into  the  parts  of  Galilee,  and  came  and~ 
dwelt  in  a  city  called  Nazareth:  that  it 
might  be  fulfilled  which  was  spoken  '^  by 
the  prophets,  that  he  should  be  called  a 
Nazarene. 


Gr.  3Iagi.    -  Or,  through. 


18.  A  voice  was  heard  in  Ramah  (.Jer.  31:  15),  almost  an  exact  translation  of  the  Hebrew.  The  Greek 
of  the  Septuagint  is  somewhat  less  exact.  Ramah  was  north  of  Jerusalem,  and  in  the  tribe  of  Beujamiu.  The 
prophet  evidently  referred  to  a  destruction  coming  on  the  Benjamites  and  Ephraimites,  Rachel's  descendants. 
The  evangelist  quotes  the  prophecy  not  as  referring  to  Herod's  massacre  in  Judah,  but  as  very  applicable  in  its 
description  of  the  loss  of  children  to  tlie  occurrence  at  Bethlehem.  The  fact,  that  Rachel's  tomb  was  on  the  border 
of  Bethlehem,  gives  point  to  the  quotation. 

20.  They  are  dead ;  i.e.,  Herod  and  his  son  Antipater.  Or  else,  by  a  common  figure,  "  they  "  is  used  of  Herod 
alone. 

33.  Archelaus  reigned  only  two  years,  and  was  then  deposed  by  the  Roman  power;  a  Roman  governor  taking 
his  place  as  ruler  of  Judaea.  Galilee.  Herod  the  Great  was  succeeded  in  Galilee  by  his  son  Herod  Antlpas,  while 
Archelaus  took  Judaea.    This  Herod  Antipas  is  the  Herod  hereafter  mentioned  in  the  Gospels  (see  chap.  14 : 1). 

33.  That  he  should  be  called  a  Nazarene.  It  is  not  a  quotation,  but  a  reference  to  the  general  predic- 
tions of  the  prophets  regarding  the  low  estate  of  the  Messiah  (as  Isa.  53,  and  Zech.  12 :  10) ;  Nazareth  being  a  pro- 
verbially insignificant  place  (John  1 ;  47).  So  the  island  of  Belbiuain  Greece,  from  its  insignificance,  made  the  name 
of  Belbluite  a  proverb  (Herod.  8: 125). 


CHAPTER    III. 


1.  John  preacheth  i  his  office ;  life,  and  baptism. 


7.  He  reprehendeth  the  Pharisees,  13.  and  baptizeth  Christ  in 
Jordan. 


1  Ix  those  days  came  John  the  Baptist,  preach- 
ing in  the  wilderness  of  Judiea, 

2  Saying,  Repent  ye:  for  the  kingdom  of  heaven 
is  at  hand. 


1  And   in  those  days  cometh  John  the 
Baptist,  preaching  in  the   wilderness   of 

2  Judiea,  saying.  Repent  ye;  for  the  king- 

3  dom  of  heaven  is  at  hand.    For  this  is  he 


1.  In  those  days;  that  is,  in  the  days  of  Christ's  life  upon  earth.  Matthew  is  writing  many  years  after 
Christ's  death.  John  the  Baptist,  or  John  the  Baptiser.  Baptism  was  the  prominent  accom])animent  of  his 
preaching.  It  was  a  token  of  the  receiver's  penitence,  and  determination  to  lead  a  new  life,  and  formed  part  of  the 
preparation  for  Christ's  enlightening  words.  .John  seems  to  h.ive  been  the  first  who  made  baptism  such  a  token. 
Whether  it  was  derived  from  the  washing  of  proselytes  on  admission  to  the  Jewish  state,  or  from  the  purifying  use 
of  water  in  the  Jewish  ritual,  is  not  determined.  For  .John's  early  history,  and  his  special  work  as  Christ's  fore- 
runner, see  the  first  chapter  of  Luke.  "  .John  "  is  the  shortened  form  of  the  Hebrew  Jehohattan,  and  means  "  God's 
gift"  (see  2  Chron.  17:  15).  PreachinR.  Making  a  proclamation  as  a  herald.  So  John  preceded  Christ  (see 
Mai.  3 :  1).  Wilderness  of  Judsea.  The  sparsely  settled  country  south-east  and  east  of  -Jerusalem,  on  the  west 
side  of  the  Dead  Sea  and  Jordan.  This  is  the  eastern  slope  from  the  hill-country  (Luke  1 :  39).  It  is  a  bleak  and 
rugged  district. 

3.  Repent.  The  Greek  word  implies  a  complete  change  of  life.  The  kingdom  of  heaven.  A  comparison 
of  Matt.  13 :  47,  and  .Tohn  S  :  36,  shows  that  this  much-used  expression  signifies  God's  visible  church,  with  its  spiritual 
methods  under  the  Christian  dispensation.  We  may  consider  this  church  as  established  on  the  day  of  Pentecost, 
after  our  Lord's  ascension  (Acts  2).  Jewish  writers  used  the  phrase  for  the  old  polity  of  Israel  with  God  at  its 
head,  and  also,  though  rarely,  for  the  new  dispensation  of  the  Messiah.    Matthew  alone,  of  the  evangelists,  uses  the 


John  reprehendeth 


ST.    MATTHEW.    III. 


the  Pharisees, 


3  For  this  is  he  that  was  spoken  of  by  the 
prophet  Esaias,  saying,  The  voice  of  one  crying  in 
the  wilderness,  Prepare  ye  the  way  of  the  Lord, 
make  liis  paths  straiglit. 

4  And  the  same  John  had  his  raiment  of  camel's 
hair,  and  a  leatliern  girdle  about  his  loins;  and 
his  meat  was  locusts  and  wild  honey. 

5  Then  went  out  to  him  Jerusalem,  and  all 
Judtea,  and  all  the  region  round  about  Jordan, 

6  And  were  baptized  of  him  in  Jordan,  confess- 
ing their  sins. 

7  1l  But  when  he  saw  many  of  the  Pharisees 
and  ISadducees  come  to  his  baptism,  he  said  unto 
them,  f)  generation  of  vipers,  who  hath  warned 
you  to  flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits  meet  for  repent- 
ance: 

9  And  think  not  to  say  within  yourselves.  We 
have  Abraham  to  our  father:  for  I  say  unto  you, 
that  God  is  able  of  these  stones  to  raise  up  chil- 
dren unto  Aljraham. 

10  And  now  also  the  ax  is  laid  unto  the  root  of 
the  trees:  therefore  every  tree  which  bringeth  not 
forth  good  fruit  is  hewn  down,  and  cast  into  the 
fire. 

11  I  indeed  baptize  you  with  water  unto  repent- 
ance: but  he  that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not  worthy  to  bear:  he 
shall  baptize  you  with  the  Holy  Ghost,  and  with 
fire: 


that  was  spoken  of  ^  by  Isaiah  the  prophet, 
saying. 

The  voice  of  one  crying  in  the  wilder- 
ness. 

Make  ye  ready  the  way  of  the  Lord, 

Make  his  paths  straight. 

4  Xow  John  himself  had  his  raiment  of 
camel's  hair,  and  a  leathern  girdle  about 
his  loins;    and  his  food  was  locusts  and 

5  wild  honey.  Then  went  out  unto  him 
Jerusalem,  and  all   Juda?a,   and  all  the 

6  region  round  aljout  Jordan ;  and  they 
were  baptized  of  him  in  the  river  Jordan, 

7  confessing  their  sins.  But  when  he  saw 
many  of  the  Pharisees  and  Sadducees  com- 
ing to  his  ])aptism,  he  said  unto  them,  Ye 
offspring  of  vipers,  who  warned  you  to  flee 

8  from  the  wrath  to  come  ?     Bring  forth 

9  therefore  fruit  worthy  of  '^  repentance :  and 
think  not  to  say  within  yourselves,  We 
have  Abraham  to  our  father:  for  I  say 
unto  you,  that  God  is  able  of  these  stones 

10  to  raise  up  children  vmto  Abraham.  And 
even  now  is  the  axe  laid  unto  the  root  of 
the  trees :  evei-y  tree  therefore  that  bringeth 
not  forth  good  frait  is  hewn  down,  and  cast 

11  into  the  fire.  I  indeed  baptize  you -^  with 
water  unto  repentance :  but  he  that  com- 
eth after  me  is  mightier  than  I.  whose 
shoes  I  am  not  *  worthy  to  bear:  he  shall 
baptize  you  *  with  the  Holy  Ghost  and  with 


Or,  through.      ^  Or,  your  repentance.    »  Or,  ?'«.    *  Gr.  sufficient. 


expression  in  this  form.  All  the  other  New-Testament  writers  use  for  it  "  the  kingdom  of  God."  Keither  e.xpres- 
Bion,  in  this  form,  occurs  iu  the  Old  Testament;  although  God's  kingdom  and  Messiah's  kingdom  are  spoken  of. 

.3.  Tlie  voice  of  one  crying  in  the  wilderness.  This  is  quoted  from  Isa.40  :  3,  as  it  occurs  in  the  Seventy. 
The  figure  used  in  the  cry  is  that  of  workmen  going  before,  and  making  the  road  even  for  the  coming  of,  the  king. 

4.  I^ainient  of  camel's  hair,  etc.  John's  apparel  and  food  showed  him  to  be  altogether  separated  from 
ordinary  human  society.  He  was  like  Elijah  (2  Kings  1 :  8)  in  appearance  and  mode  of  life,  and,  like  Elijah,  came 
to  prepare  the  way  for  one  who  was  to  enter  into  the  daily  life  of  the  people.  Our  Lord,  like  Elisha,  had  not  the 
appearance  of  a  recluse  or  ascetic.  As  Elijah  was  a  type  of  John  (see  Mai.  4 :  5,  and  Matt.  11 :  14),  so,  in  a  very  faint 
way,  was  Elisha  a  type  of  our  Lord.  John  was  a  Nazarite  from  birth  and  for  life.  Samson  and  Samuel  are  the 
only  others  of  this  kind  mentioned  in  Scripture.  For  the  law  of  the  Nazarite,  see  Num.  6:  2.  The  institution  of 
Nazarism  seems  to  have  symbolized  the  withdrawal  of  the  soul  from  earthly  things.  It  was  a  symbol,  and  not  a  style 
of  life  to  be  imitated. 

5.  Jerusalem,  and  all  Judaea,  and  all  the  region  round  about  Jordan.  A  common  hyperbole  for 
vast  numbers.  The  excitement  regarding  John's  preaching  and  baptism  was  intense,  and  the  whole  land  was 
aroused. 

6.  In  the  river  Jordan.  In  .John  1 :  28,  we  find  Bethany  (some  read  Bethabara)  was  the  place  at  which 
John  was  baptizing.  Its  position  cannot  be  ascertained,  but  it  is  supposed  to  be  a  few  miles  north  of  the  Dead  Sea. 
Of  course  it  is  a  different  place  from  the  celebrated  Bethany  near  Jerusalem.  The  word  Bethany  is  probably  a 
Greek  form  of  a  Hebrew  name,  meaning  "house  of  sighing."  Confessing;  their  sins.  From  the  fact  that  they 
afterwards  rejected  .Jesus,  we  must  believe  this  confession  to  have  been  a  superficial  matter,  made  in  their  expecta- 
tion of  a  mere  temporal  Messiah  with  a  worldly  glory. 

7.  Pharisees  and  Sadducees.  The  Pharisees  (or  Separatists,  as  the  word  implies)  were  a  sect  of  high  reli- 
gious assumption,  and  in  high  honor,  exceedingly  exact  in  external  rites,  but  intensely  proud  and  hypocritical.  The 
Sadducees  (named  from  Sadoc  their  founder)  were  an  infidel  sect,  — Jewish  materialists,  denierg  of  almost  every  thing 
spiritual.     These  apparent  extremes  of  hyper-religion  and  irreligion  are  really  closely  allied.     The  sensuous  is  the 

law  of  each.  Ye  offspring  of  vipers.  This  strong  and  pointed  language  was  in  accordance  with  the  usage 
of  the  Jewish  prophets,  the  last  of  whom  John  really  was  (compare  Isa.  1:10,  Jer.  2:24,  Amos  4:1).  They 
and  their  fathers  before  them  had  shown  the  vipers  cruelty  and  treachery  in  seeking  their  own  selfish  ends. 
The  wrath  to  come.  The  prophets  had  predicted  the  day  of  the  Messiah  as  a  day  of  wrath  on  God's 
enemies. 

9.  We  have  Abraham  to  onr  father;  i.e.,  "  ns  our  father."  They  trusted  to  their  lineal  descent  from 
Abraham  as  enough  to  secure  their  acceptance  with  God.  Of  these  stones;  not  referring  (as  some  say)  to  the 
stupid  people  about,  but  to  the  actual  stones.  A  strong  figure  of  God's  ability  to  obtain  a  spiritual  iieople  from  any 
other  quarter. 

10.  Is  the  axe  laid  unto.  Rather,  "  the  .axe  lieth  near,"  and  is  ready  to  be  used.  The  day  of  God's  punish- 
ment of  his  people  was  soon  coming,  when  the  city  and  polity  of  the  .Jews  would  be  finally  destroyed. 

11.  "With  <he  Holy  Ghost  and  with  fire.  The  baptism  of  fire  is  usually  supposed  to  be  the  same  as  that 
of  tlif  Holy  (ihost,  and  the  tongues  of  fire  are  supposed  to  be  the  fulfilment  of  this  prediction.  "While  conceding 
that  the  ti.i]itii«m  of  the  Holy  (ihost  refers  to  the  wonderful  scene  of  Pentecost,  as  Acts  1 :  5  plainly  indicates,  may  we 
not  consider  the  bajitism  of  fire  to  refer  to  the  "cast  into  the  fire"  of  the  preceding  verse,  and  the  "unquenchable 
fire"  of  the  succeeding  verse?  In  that  case  the  prediction  is,  th.^t  Christ  was  coming  to  winnow  and  to  burn.  That 
which  was  uot  driven  awuy  by  the  Holy  Spirit  (the  sifting  wind)  would  be  gathered  into  his  gurucr;  but  the  rest 


Christ  fasteth, 


ST.    MATTHEW,    IV. 


and  is  tempted. 


IL^  Whose  fan  is  in  his  hand,  and  he  will 
tlirouulily  purge  his  floor,  and  gather  his  wheat 
into  the  garner;  but  he  will  burn  up  the  chaff  with 
unquenchable  fire. 

13  T  Then  cometh  Jesus  from  Galilee  to  Jordan 
unto  John,  to  be  baptized  of  him. 

14  But  John  forbade  him,  saying,  I  have  need 
to  be  baptized  of  thee,  and  coinest  thou  to 
me? 

15  And  Jesus  answering  said  unto  him,  Suffer 
■it  to  he  so  now:  for  thus  it  becometh  us  to  fulfil 
all  righteousness.     Then  he  suffered  him, 

16  And  Jesus,  when  he  was  baptized,  went  up 
straightway  out  of  the  water:  and,  lo,  the  heavens 
were  opened  unto  him,  and  he  saw  the  Spirit  of 
C;od  descending  like  a  dove,  and  lighting  upon 
him: 

17  And  lo  a  voice  from  heaven,  saying,  This  is 
my  beloved  Son,  in  whom  I  am  well  pleased. 


12  fire  :  whose  fan  is  in  his  hand,  and  he  will 
throughly  cleanse  his  threshing-floor ;  and 
he  will  gather  his  wheat  into  the  garner, 
but  the  chaff  he  will  burn  up  with  un- 
quenchable fire. 

1.3  Then  cometh  Jesus  from  Galilee  to  the 
Jordan  unto  John,  to  be  baptized  of  him. 

14  But  John  would  have  hindered  him,  say- 
ing, I  have  need  to  be  baptized  of   thee, 

15  and  comest  thou  to  me  ?  But  Jesus 
answering  said  iinto  him,  Sulf er  ^  it  now : 
for  thus  it  becometh  us  to  fulfil  all  right- 

16  eousness.  Then  he  suffereth  him.  And 
Jesus,  when  he  was  baptized,  went  up 
straightway  from  the  water:  and  lo,  the 
heavens  were  opened  ^  unto  him,  and  he 
saw  the  Spirit  of   God  descending  as  a 

17  dove,  and  coming  upon  him ;  and  lo,  a 
voice  out  of  the  heavens,  saying,  ^  This  is 
my  beloved  Son,  in  whom  I  am  well 
pleased. 


1  Or, 


ame  ancient  authorities  omit  imto  him.     '  Or,   This  is  my  Son  , 
pleasefl.    See  chap.  12  :  18. 


my  beloved  in  whom  I  am  ivell 


should  be  baptized  with  fire,  should  be  consumed.    The  Greelj  word  for  "  Spirit,"  or"  Ghost,"  also  means  "  wind," 
or  "  breath." 

13.  Galilee,  wherein  was  Nazareth  where  .Jesus  resided  (chap.  2:  23),  was  the  northernmost  division  of  Pales- 
tine under  the  Romans.  Its  full  name  was  "  Galilee  of  the  Gentiles"  (chap.  4:  1.5,  and  Isa.  9  :  1),  so  called  from  the 
number  of  non-.Jcwish  residents  after  the  captivity.    The  word  "  Galilee  "  means  "  district." 

14.  I  have  need  to  be  baptized  of  thee.  John,  at  first,  did  not  know  .Jesus  to  be  the  Messiah;  but,  when 
this  was  made  Ijnown  to  him,  he  proclaimed  him  as  the  Lamb  of  God  (see  the  first  chapter  of  John).  As  this  sign 
of  the  Messiahship  was  not  given  until  Jesus  went  up  from  the  water  (verse  16  compared  with  John  1 :  32,  33),  there 
must  have  been  a  prior  indication  to  John  of  Jesus'  superiority,  which  caused  him  to  use  the  words  of  this  verse. 
I'erhaps  in  John's  family,  related  to  Jesus,  the  spotless  life  of  Jesus  was  fully  known,  and  that  made  John  use  these 
words. 

15.  All  righteousness,  —  all  that  conduct  which  would  be  the  righteous  requirement  of  a  Jew. 

16.  He  saw.  John  also  saw  this  prodigy.  It  was  given  to  strengthen  the  faith  both  of  Jesus  and  John  (see 
John  1:32-3-1). 

17.  This  is  my  beloved  Son,  etc.  These  words  from  heaven  refer  to  Isa.  42 : 1.  They  were  repeated  from 
heaven  at  the  mount  of  transfiguration  (chap.  17  :  5).    They  were  God's  own  announcement  of  the  Messiah. 


CHAPTER    IV. 


1.  Christ  fasteth,  and  is  tempted.      11.  The  angels  minister  unto  him.      13.  He  dwelleth  in   Oapernanm,    17. 
beginneth  to  preach,    18.  calleth  Peter,  and  Andrew,    21.  James,  and    John,    23,  and    healeth    all    the 

diseased. 


1  Then  was  Jesus  led  up  of  the  spirit  into  the 
wilderness  to  be  tempted  of  the  devil. 

2  And  Avhen  he  had  fasted  forty  days  and  forty 
nights,  he  was  afterward  an  hungred. 

3  And  when  the  tempter  came  to  him,  he  said, 
If  thou  be  the  Son  of  God,  command  that  these 
stones  be  made  bread. 


1  Then  was  Jesus  led  up  of  the  Spirit  into 
the  wilderness  to  be  tempted  of  the  devil. 

2  And  when  he  had  fasted  forty  days  and 

3  forty  nights,  he  afterward  hungered.  And 
the  tempter  came  and  said  unto  him,  If 
thou  art  the  Son  of  God,  command  that 

4  these    stones    become    i  bread.      But    he 


1  Gr.  loaves. 


1.  Of  the  Spirit;  i.e.,  by  the  Spirit.  The  Spirit  acted  upon  his  humanity,  and  led  him  to  the  severe  ordeal  of 
the  forty  days'  temptation.  The  temptation  continued  all  that  time,  as  we  learn  from  Murk  1 :  13.  Satan  made  his 
earnest  effort  to  thwart  the  Messianic  work  of  Jesus.  The  -wilderness  may  have  been  that  of  Sinai,  where  both 
Moses  and  Elijah  fasted  for  forty  days  (both  of  whom  appeared  with  Jesus  on  the  mouut  of  transfiguration) ;  but  the 
ordinary  belief  is,  that  it  was  the  wilderness  of  Judrea,  and  the  mountain  Quarantania,  near  Jericho,  is  the  tradi- 
tional site  of  the  temptation. 

3.  And  the  tempter  came.  The  last  three  temptations  are  given  In  detail.  Perhaps  Satan  had  retired,  and 
there  had  been  a  respite.  Ho  now  returns  to  make  a  final  effort.  Some  think  that  these  temptations  were  all  inter- 
nal. Others  think  that  the  account  is  figurative;  but  this  Is  scarcely  in  accord  with  the  simplicity  of  the  narrative. 
Perhaps  Satan  appeared  as  a  friend,  and  gave  his  counsel  as  one  full  of  sympathy.  Command  that  these  stones 
become  bread.  The  first  of  these  three  temptations  Is  addressed  to  the  carnal  appetite.  Why  should  not  the 
Messiah  use  his  power  to  relieve  his  hunger?  Our  Lord  Instantly  quotes  Deut.  8 :  3,  to  repel  this  temptation  to  use 
his  Messianic  power  for  selfish  ends. 

7 


Christ  overcometh  the  devil, 


ST.    MATTHEW,    IV. 


He  dwelleth  at  Capernaum. 


4  But  he  answered  and  said,  It  is  written,  Man 
shall  not  live  by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  God. 

5  Then  the  devil  taketh  him  up  into  the  holy 
city,  and  setteth  him  on  a  i)innacle  of  the 
temple, 

6  And  saith  unto  him.  If  thou  be  the  Son  of 
God,  cast  thyself  down:  for  it  is  written.  He  shall 
give  his  angels  charge  concerning  thee:  and  in 
their  hands  they  sliall  bear  thee  up,  lest  at  any 
time  thou  dash  thy  foot  against  a  stone. 

7  Jesus  said  unto  him.  It  is  written  again.  Thou 
shalt  not  tempt  the  Lord  thy  God. 

8  Again,  the  devil  taketh  him  up  into  an  exceed- 
ing high  mountain,  and  sheweth  him  all  the  king- 
doms of  the  world,  and  the  glory  of  them; 

9  And  saith  unto  him.  All  these  things  will  I 
give  thee,  if  thou  wilt  fall  down  and  worship 
me. 

10  Then  saith  Jesus  unto  him.  Get  thee  hence, 
Satan:  for  it  is  written,  Tliou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve. 

11  Then  the  devil  leaveth  him,  and,  behold, 
angels  came  and  ministered  unto  him. 

12  IT  Xow  when  Jesus  had  heard  that  John  was 
cast  into  prison,  he  departed  into  Galilee; 

13  And  leaving  Nazareth,  he  came  and  dwelt  in 
Capernaum,  which  is  upon  the  sea  coast,  in  the 
borders  of  Zabulon  and  Xephthalim: 

14  That  it  might  be  fulfilled  which  was  spoken 
by  Esaias  the  prophet,  saying, 

15  The  land  of  Zabulon,  and  the  land  of  Xeptha- 
lim,  b>/  the  way  of  the  sea,  beyond  Jordan,  Galilee 
of  the  Gentiles; 


answered  and  said.  It  is  written,  Man 
shall  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of 

5  God.  Then  the  devil  taketh  him  into  the 
holy  city;  and  he  set  him  on  the  i  pinnacle 

6  of  the  temple,  and  saith  unto  him,  If  tliou 
art  the  Sou  of  God,  cast  thyself  down :  for 
it  is  written, 

He  shall  give  his  angels  charge  concern- 
ing thee: 
And  on  their  hands  they  shall  bear  thee 

up, 
Lest  haply  thou  dash  thy  foot  against  a 
stone. 
T  Jesus  said  unto  him,  Again  it  is  written, 
Tliou  shalt  not  tempt  the  Lord  thy  God, 

8  Again,  the  devil  taketh  him  unto  an  ex- 
ceeding liigh  mountain,  and  sheweth  him 
all  the  kingdoms   of  the  world,  and   the 

9  glory  of  them ;  and  he  said  unto  him.  All 
these  things  will  I  give  thee,  if  thou  wilt 

10  fall  down  and  worship  me.  Then  saith 
Jesus  unto  him.  Get  thee  hence,  Satan: 
for  it  is  written.  Thou  shalt  worship  the 
Lord  thy  God,  and  him   only  shalt  thou 

11  serve.  Then  the  devil  leaveth  him;  and 
behold,  angels  came  and  ministered  mito 
him. 

12  Now  when  he  heard  that  John  was  de- 

13  livered  up,  he  withdrew  into  Galilee  ;  and 
leaving  Nazareth,  he  came  and  dwelt  in 
Capernaiun,  which  is  by  the  sea,  in   the 

14  borders  of  Zebulun  and  Naphtali :  that  it 
might  be  fulfilled  which  was  spoken  ^  by 
Isaiah  the  prophet,  saying, 

15  The  land  of   Zebulun  and  the  land  of 

Naphtali, 
3  Toward  the  sea,  beyond  Jordan, 
Galilee  of  the  *  Gentiles, 


Gr.  loing.    *  Or,  through.    3  Gr.  The  icay  of  the  sea.    «  Gr.  nations :  and  bo  elsewhere. 


5.  The  pinnacle  of  the  temple,  the  lofty  wing  that  overlooked  the  Kedron.  The  two  may  have  walked 
together  to  the  temple,  and  ascended  to  this  elevated  position.  Yet  the  words  will  admit  of  a  supernatural  movement. 
The  advice  to  cast  himself  down  may  have  been  given  with  the  plausible  idea  of  thus  commanding  the  respect  and 
adhesion  of  the  multitude.  The  quotation  which  Satan  makes  from  the  Kinety-first  Psalm  referred  to  one  in  the 
way  of  duty ;  and  hence  Jesus  quotes  against  it  Deut.  6 :  16,  which  forbids  all  vain  and  self-originated  movements 
demanding  the  divine  power. 

8.  An  exceeding  high  mountain.  Perhaps  Nebo,  whence  Moses  had  viewed  the  whole  land.  From  this 
position  the  whole  land  of  Israel,  under  its  different  governments,  would  be  visible.  If  the  "  world  "  (ico(tmos)  must 
represent  more  than  Palestine,  then  we  must  imagine  a  supernatural  power  exerted  by  Satan,  by  which  our  Lord's 
vision  was  extended  around  the  earth.  That  Satan  has  mighty  power  in  the  physical  world,  we  know  from  Job 
2:  7,  and  Luke  13:  16. 

9.  All  these  things  will  I  give  thee.  Satan  now  openly  sought  to  make  the  Messiah  come  under  his 
direction,  promising  his  influence  in  setting  up  his  power  over  men.  This  brings  out  his  stern  dismissal  from  our 
Lord,  who  accompanies  his  order  with  the  quotation  of  Deut.  6 :  13,  which  forbids  any  supreme  allegiance  but  to 
God. 

10.  Satan.  The  Devil  is  here  called  "Satan,"  which  means  "adversary"  (compare  1  Chron.  21 :  1,  Job  1 :  6, 
Zech.  3:  1,  Uev.  12:9). 

12.  John  was  delivered  up.  The  cause  of  this  imprisonment  is  given  in  chap.  14:  3,  4.  As  Ilerod,  who 
imprisoned  John,  had  no  control  over  Judsea,  but  only  over  Galilee  and  the  east  side  of  the  Jordan,  John  must  have 
preached  elsewhere  than  in  Judasa.     He  probably  at  times  traversed  the  entire  Jewish  country. 

13.  Capernaum  is  on  the  west  side  of  the  Sea  of  Galilee,  some  think  at  Tell  Httra,  and  others  at  Khan  Minyeh. 
Our  Lord,  after  his  baptism,  removed  his  residence  from  Nazareth,  where  his  townsfolk  rejected  his  Messianic  claims 
(I-uke  4  :  l<j-31),  to  Capernaum,  a  distance  of  about  twenty  miles.  The  sea  is  the  Sea  of  Galilee, —  a  mountain-lake, 
about  six  miles  wide  and  fourteen  miles  long,  on  the  borders  of  w-hich  were  Tiberias,  Bethsaida,  Capernaum,  and 
Magdala.  The  borders  of  Zebulun  and  Naphtali.  The  division  between  those  tribal  districts  in  the  palmy 
days  of  Israel  ran  down  to  the  Sea  of  Galilee. 

14.  Isaiah  the  prophet.  The  quotation  is  from  Isa.  9  :  1,  2,  in  somewhat  different  words  from  the  Seventy; 
but  the  substance  is  clear.  The  prophet  predicts  that  the  people  of  Galilee,  once  greatly  afHicted,  should  have  a 
great  glory  appear  among  them. 

15.  Beyond  Jordan.  This  refers  to  the  land  of  the  Gadarenes,  east  of  the  Jordan  valley.  It  is  not  put  in 
opposition  to  Zebulun  and  Xaphtali,  but  as  additional.  It  was  visited  by  our  Saviour  repeatedly  in  person.  Zebulun 
and  Naphtali  were  the  chief  districts  of  our  Lord's  earthly  sojourn. 


Christ's  sermon 


ST.    MATTHEW,    V 


on  tbe  mount, 


IG  The  people  whicfr  sat  in  darkness  saw  great 
light;  and  to  them  which  sat  in  the  region  and 
shadow  of  death  light  is  sprung  up. 

IT  H  From  that  time  Jesus  began  to  preach,  and 
to  say,  Kepent :  for  the  kingdom  of  heaven  is  at 
hand. 

IS  IT  And  Jesus,  walking  by  the  sea  of  Galilee, 
saw  two  brethren,  Simon  called  Peter,  and  Andrew 
his  brother,  casting  a  net  into  the  sea:  for  they 
were  fishers. 

19  And  he  saith  unto  them,  Follow  me,  and  I 
will  make  you  fishers  of  men. 

20  And  they  straightway  left  their  nets,  and 
followed  him. 

21  And  going  on  from  thence,  he  saw  other  two 
brethren,  James  the  son  of  Zebedee,  and  John  his 
brother,  in  a  ship  with  Zebedee  their  father,  mend- 
ing their  nets ;  and  he  called  them. 

22  And  they  immediately  left  the  ship  and  their 
father,  and  followed  him. 

23  TF  And  Jesus  went  about  all  Galilee,  teaching 
in  their  synagogues,  and  preaching  the  gospel  of 
the  kingdom,  and  healing  all  manner  of  sickness 
and  all  manner  of  disease  among  the  people. 

24  And  his  fame  went  throughout  all  Syria:  and 
they  brought  unto  him  all  sick  people  that  were 
taken  with  divers  diseases  and  torments,  and  those 
which  were  possessed  with  devils,  and  those  which 
were  kmatick,  and  those  that  had  the  palsy ;  and  he 
healed  them. 

25  And  there  followed  him  great  multitudes  of 
people  from  Galilee,  and /ro>u  Decapolis,  sindfrom 
Jerusalem,  and  from  Judsea,  and  from  beyond 
Jordan. 


16  The  people  which  sat  in  darkness 
Saw  a  great  light. 

And  to  them  which  sat  in  the  region  and 

shadow  of  death. 
To  them  did  light  spring  up. 

17  From  that  time  began  Jesus  to  preach, 
and  to  say.  Repent  ye;  for  the  kingdom  of 
heaven  is  at  hand. 

18  And  walking  by  the  sea  of  Galilee,  he 
saw  two  brethren,  Simon  who  is  called 
Peter,  and  Andrew  his  brother,  casting  a 
net  into  the  sea;  for  they  were  fishers. 

19  And  he  saith  unto  them,  Come  ye  after 
me,  and  I  will  make  you  fishers  of  men. 

20  And  they  straightway  left  their  nets,  and 

21  followed  him.  And  going  on  from  thence 
he  saw  other  two  brethren,  i  James  the  son 
of  Zebedee,  and  John  his  brother,  in  the 
boat  with  Zebedee  their  father,  mending 

22  their  nets ;  and  he  called  them.  And  they 
straightway  left  the  boat  and  their  father, 
and  followed  him. 

23  And  2  Jesus  went  about  in  all  Galilee, 
teaching  in  their  synagogues,  and  preach- 
ing the  3  gospel  of  the  kingdom,  and  heal- 
ing all  manner  of  disease  and  all  manner 

24  of  sickness  among  the  people.  And  the 
report  of  him  went  forth  into  all  Syria: 
and  they  brought  unto  him  all  that  were 
sick,  holden  with  divers  diseases  and  tor- 
ments, *  possessed  with  devils,  and  epilep- 
tic,  and  palsied;    and  he  healed    them. 

25  And  there  followed  him  great  multitudes 
from  Galilee  and  Decapolis  and  Jerusalem 
and  Judfea  and  from  beyond  Jordan. 


Or,  Jacob  :  aud  so  elsewhere. 


Some  ancient  authorities  read  he.    3  Or,  good  tidings :  and  so  elsewhere.     -  Or, 
demoniacs. 


17.  Repent  ye.     Jesus  took  up  John's  cry  as  the  beginning  of  his  ministry  (see  chap.  3:2). 

18.  Simon.  Greek  form  of  "  Simeon,"  or,  perhaps,  "Shimon"  (1  Chron.  4:  20).  Peter.  Greek  word  for 
Cephas,  the  name  given  by  Christ  to  Simon  (John  1 :  42).     Andrew  is  a  Greek  name. 

19.  Come  ye  after  me.  The  circumstances  of  this  call  are  more  fully  narrated  in  Luke  5 ;  1-11.  The  call 
appears  to  have  been,  not  to  faith,  but  to  personal  fellowship,  the  incipient  apostleship. 

31.  James.  Literally,  "Jacob,"  of  which  James  is  a  corruption.  The  Italian  Giacomo,  is  between  the  two. 
Zebedee  is  the  Hebrew  "  Zabdi."     John  is  the  Hebrew  "  Jehohanan." 

33.  The  gospel,  or  "  good  tidings,"  of  the  kingdom,  which  was  to  be  established  by  the  Spirit  of  God,  and 
to  which  all  the  prophecies  pointed. 

34.  Syria.  The  whole  region  between  the  Euphrates  and  the  Mediterranean.  Possessed  with  devils  and 
epileptic.  The  last  word  seems  rather  to  mean  "  lunatic."  The  two  classes  are  separated.  The  former  seem 
to  have  been  eupernaturally  affected. 

35.  Decapolis  (i.e.,  ten  cities)  was  the  name  of  an  extensive  district  on  both  sides  of  the  Jordan,  Scythopolis 
(Bethshean)  being  one  of  the  ten  cities  (see  Josephus,  B.  .J.  3,  9,  7).  Its  principal  territory,  however,  was  east  of 
the  river.    Beyond  Jordan.    This  would  include  the  parts  south  of  Decapolis. 


CHAPTER  V. 

1.  Christ  beginneth  his  sermon  in  tte  mount !  3.  declaring  who  are  blessed)  13.  who  are  the  salt  of  the  earth, 
14,  the  light  of  the  world,  the  city  on  a  hill,  15.  the  candle !  17.  that  he  came  to  fulfil  the  law.  21. 
What  it  is  to  kill,  27.  to  commit  adultery,  33.  to  swear  :  38.  ezhorteth  to  suffer  wrong,  44.  to  love  even 
our  enemies,    48.  and  to  labour  after  perfeotness. 


1  Ajj^d  seeing  the  multitudes,  he  went  up  into 
a  mountain:  and  when  he  was  set,  his  disciples 
came  unto  him : 

2  And  he  opened  his  mouth,  and  taught  them, 
saying. 


1  And  seeing  the  multitudes,  he  went  up 
into  the  mountain :  and  when  he  had  sat 

2  down,  his  disciples  came  unto  him:  and 
he  opened  his  mouth  and  taught  them, 
saying, 


1.  The  mountain.  The  mountain  district,  as  contrasted  with  the  plain,  or  the  lower  hills,  where  the  towns 
were.  Disciples,  in  the  largest  sense;  those  who  admiringly  followed  him.  Many  of  these  were,  doubtless,  not 
disciples  in  the  eense  of  believers  in  his  Messiahship. 


Christ's  sermon 


ST.    MATTHEW,    V, 


on  the  mounti 


3  Blessed  are  the  poor  in  spirit:  for  theirs  is 
the  kingdom  of  heaven. 

4  Blessed  are  they  that  mourn:  for  they  shall 
be  comforted. 

5  Blessed  are  the  meek:  for  they  shall  inherit 
the  earth. 

6  Blessed  are  they  which  do  hunger  and  thirst 
after  righteousness :  for  they  shall  be  filled. 

7  Blessed  are  the  merciful:  for  they  shall  obtain 
mercy. 

8  Blessed  are  the  pure  in  heart:  for  they  shall 
see  God. 

9  Blessed  are  the  peacemakers:  for  they  shall 
be  called  the  children  of  God. 

10  Blessed  are  they  which  are  persecuted  for 
righteousness'  sake :  for  theirs  is  the  kingdom  of 
heaven. 

11  Blessed  are  ye,  when  men  shall  revile  you, 
and  persecute  you,  and  shall  say  all  manner  of 
evil  against  you  falsely,  for  my  sake. 

12  Rejoice,  and  be  exceeding  glad:  for  great  /.s 
your  reward  in  heaven :  for  so  persecuted  they  the 
prophets  which  were  before  you. 

13  U  Ye  are  the  salt  of  the  earth :  but  if  the 
salt  have  lost  his  savour,  wherewith  shall  it  be 
salted  ?  it  is  thenceforth  good  for  nothing,  but 
to  be  cast  out,  and  to  be  trodden  under  foot  of 
men. 

14  Ye  are  the  light  of  the  world.  A  city  that 
is  set  on  an  hill  cannot  be  hid. 

15  Neither  do  men  light  a  candle,  and  put  it 
under  a  bushel,  but  on  a  candlestick;  and  it 
giveth  light  luito  all  that  are  in  the  house. 

16  Lef  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven. 

17  T  Think  not  that  I  am  come  to  destroy  the 
law,  or  the  prophets :  I  am  not  come  to  destroy, 
but  to  fulfil. 

18  For  verily  I  say  unto  you.  Till  heaven  and 
earth  pass,  one  jot  or  one  tittle  shall  in  no  wise 
pass  from  the  law,  till  all  be  fulfilled. 


3  Blessed  are  the  poor  in  spirit:  for  theirs 
is  the  kingdom  of  heaven. 

4  1  Blessed  are  they  that  mourn :  for  they 
shall  be  comforted. 

5  Blessed  are  the  meek:  for  they  shall  in- 
herit the  earth. 

G  Blessed  are  they  that  hunger  and  thirst 
after  righteousness:  for  they  shall  be 
filled. 

7  Blessed  are  the  merciful:  for  they  shall 
obtain  mercy. 

8  Blessed  are  the  pure  in  heart:  for  they 
shall  see  God. 

9  Blessed  are  the  peacemakers:  for  they 
shall  be  called  sons  of  God. 

10  Blessed  are  they  that  have  been  per- 
secuted for  righteousness'  sake :  for  theirs 

11  is  the  kingdom  of  heaven.  Blessed  are  ye 
when  men  shall  reproach  you,  and  perse- 
cute   you,  and   say  all    manner   of    evil 

12  against  you  falsely,  for  my  sake.  Eejoice, 
and  be  exceeding  glad:  for  great  is  your 
reward  in  heaven:  for  so  persecuted  they 
the  prophets  which  were  before  you. 

13  Ye  are  the  salt  of  the  earth :  but  if  the 
salt  have  lost  its  savour,  wherewith  shall 
it  be  salted?  it  is  thenceforth  good  for 
nothing,  but  to  be  cast  out  and  trodden 

14  under  foot  of  men.  Ye  are  the  light  of 
the  world.    A  city  set  on  a  hill  cannot  be 

15  hid.  Neither  do  men  light  a  lamp,  and 
liut  it  under  the  bushel,  but  on  the  stand; 
and  it  shineth  unto  all   that  are  in   the 

16  house.  Even  so  let  your  light  shine  before 
men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  which  is  in  heaven, 

17  Think  not  that  I  came  to  destroy  the 
law  or  the  prophets:    I  came  not  to   de- 

18  stroy,  but  to  fulfil.  For  verily  I  say  unto 
you.  Till  heaven  and  earth  pass  away,  one 
jot  or  one  tittle  shall  in  no  wise  i^ass  away 
from  the  law,  till  all    things    be    accom- 


1  Some  ancient  authorities  transpose  verses  4  and  . 


3.  Blessed,  etc.  Luke  records  (chap.  6:  20)  only  four  of  the  eight  beatitudes,  the  four  whose  expressions 
are  of  outward  symptoms,  —  poverty,  hunger,  lamentation,  and  persecution.  The  other  four  regard  mildness,  mercy, 
purity,  and  peace-making.  The  former  four  characte'ristics  have  relation  to  faith  and  hope  ;  the  latter  four  are  the 
exhibitions  of  love.  The  grant  to  those  who  possess  the  former  is  the  fulness  of  spiritual  comfort;  to  those  who 
possess  the  latter,  the  merciful  presence  of  God  as  their  Father,  ordering  all  earthly  things  for  their  good.  The 
former,  marked  by  great  spiritual  commotion,  receive  pardon.  The  latter,  marked  by  a  high  and  peaceful  attaJn- 
ment,  receive  high  realizations  of  spiritual  glory.  The  brief,  epigrammatic  style  of  the  beatitudes  shows  us  that  there 
is  much  to  be  supplied  to  express  their  full  sense.  This  is  the  case  with  all  proverbial  language.  The  poor  in 
spirit,  or  spiritually  poor,  are  those  who  feel  their  own  needy  condition  as  regards  the  riches  of  holiness.  They 
that  mourn  are  those  who  mourn  over  their  own  sinfulness.  Tlie  meelt  are  those  who  avoid  anger  and  revenge. 
The  poor  in  spirit  and  the  persecuted  are  the  first  and  last  in  the  list,  and  the  promise  to  each  is  the  same.  This 
leads  us  to  conclude  that  the  eight  characteristics  are  not  descriptive  of  eight  different  classes,  but  of  the  different 
sides  of  one  class;  and  tke  promises  are  to  be  grouped  as  belonging  to  this  class.  The  inheritance  of  the  earth  by  the 
meek  may  refer  to  their  truer  happiness  here  now,  or  to  their  possession  of  this  mundane  sphere  when  renewed  os 
the  abode  of  the  glorified.  The  kingdom  of  heaven  bclongn  to  these  faithful  ones,  as  they  are  its  constituent  parts. 
The  assertion  is  the  same  as  in  Matt.  19  :  14,  "  of  such  is  the  kingdom  of  heaven."  It  belongs  to  them,  because  they 
belong  to  It. 

1.3.  Wlierewith  shall  it  he  salted  ?  Those  taught  by  Christ  were  privileged  above  others.  He  wished 
them  to  communicate  truth  to  others.  If  they  lost  the  influence  of  his  teaching,  how  could  they  ever  be 
taught? 

14.  Ye  are  the  light  of  the  world.  As  taught  by  Christ,  they  bad  a  power  to  illuminate.  As  such  they 
should  use  their  power,  and  not  hide  it.  They  should  be  as  a  city  on  a  hill,  or  a  lamp  on  its  stand,  that  through  their 
good  works,  /seen  by  men,  God,  who  gave  them  this  ability,  might  be  glorified. 

15.  The  hushel.  The  one-bushel  meaeure,  which  was  found  in  each  one-roomed  house  as  a  necessary  piece 
of  the  house's  furniture. 

18.  One  jot  or  one  tittle.  "  Jot  "  is  the  Hebrew  letter  "  Jod,"  the  smallest  In  the  alphabet.  A  tittle,  or,  rather, 
the  Greek  word  thus  translated,  Is  a  projection,  or  horn,  of  a  Hebrew  letter,  and  is,  therefore,  smaller  even  than  a  jot. 
This  sentence  is  an  Oriental  way  of  affirming  the  exact  and  complete  truthfulness  of  the  Old-Testament 
Scriptures. 

10 


PLAN  or 
ANCIKX'l'     .II'lirSALI-M 


.-Iralf   i,f   Kr.-i 


;r**^t^  •> 


f         H    ,    n    n   .<■>     '" 


J 


Chriat'i 


ST.    MA'I'IIIKU',    V. 


on  the  mouDt. 


10  Whosocvfjr  thftrftforn  shall  brr-ak  orK^  of 
tliesf,  least  f:oriirrianflrii<;rits,  and  .shall  tfadi  iin!ii 
HO,  he  shall  be  ealltul  the  least  in  the  kingdom  of 
heaven:  but  whosoever  sliall  do  and  teach  Uicm, 
the  same  sliall  be  calhid  great  in  the  kingdom  of 
lutaven. 

20  For  I  say  unto  you,  That  exettpt  your  right- 
eoasness  shall  exeeful  th<;  riiildi'OUKiK'HH  of  the 
seribes  and  I'harisees,  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven. 

21  1  Ve  have  luiard  that  it  was  said  by  them  of 
old  tiirie,  Thou  shalt  not  kill;  and  whosoever 
shall   kill  shall  be  in  danger  of  tb*;  judgment: 

22  Ihit  I  say  unto  you,  That  whosoever  is  angry 
with  his  brother  without  a  cause  shall  be  in  danger 
of  the  judgment:  and  whosoever  shall  say  to  his 
brothe,r,  iiaca,  shall  be  in  dang(!r  of  the  council: 
but  whosoever  shall  say,  Thou  fool,  sliall  be  In 
danger  of  hell  fire. 

2.'i  Therefore  if  thou  bring  thy  gift  to  the  altar, 
and  there  rememberest  that  thy  brother  hath 
aught  against  thee; 

24  Leave  there  thy  gift  before  the  altar,  and  go 
thy  way;  first  be  reconciled  to  thy  brother,  and 
then  com(3  and  offer  thy  gift. 

2.0  Agree  with  thine  adversary  quickly,  whiles 
thou  art  in  the  way  with  him;  lest  at  any  time 
the  adversary  deliver  thee  to  the  judge,  and  the 
ju<lge  deliver  thee  to  the  oflicer,  and  tliou  be  cast 
into  prison, 

20  Verily  I  say  unto  thee.  Thou  shalt  by  no 
means  come  out  thence,  till  thou  liast  paid  the 
uttermost  farthing. 

27  H  Ye  have  heard  that  it  was  said  by  tlujin  of 
old  time.  Thou  shalt  not  commit  adultery: 

28  But  1  say  unto  you,  That  whosoever  looketh 
on  a  woman  to  last  after  her  hath  <:r^mmitt«;d 
adultery  with  her  already  in  his  heart. 

2ii  And  if  thy  right  eye  oft'end  thee,  pluck  it  out, 
and  cast  it  from  the<;:  for  it  is  profitable  for  thee 
that  one  of  thy  memb<;rs  should  perish,  and  not 
thot.  thy  whole  body  should  be  cast  into  hell. 

'.'M  And  if  thy  right  liand  offend  thr;c,  cut  it  off, 
and  cast  it  from  thee:  for  it  is  profitable  for  thee 
tliat  one  of  thy  members  sliould  perisli,  and  not 
tlMt  thy  whole  ixjdy  should  be  cast  int^>  hell. 


plished.  Whosoever  therefore  shall  break 
one  of  thes<!  l<;ast  commiuiiimcjits,  and 
shall  teach  men  so,  shall  b<'.  called  least  in 
the,  kingdom  of  heaven:  but  whosor^ver 
shall  do  ami  Uwh  tb(tiii,  he  shall  be  called 
great  in  the  kingdom  of  heaven.  I'or  1 
say  unto  you,  that  except  your  righteous- 
ness shall  exee<!d  tin;  r'mldciiUHiivHH  of 
the  scribes  and  i'harisetis,  ye  shall  in  no 
wise  enter  into  the  kingdom  of  heav<-n. 

Ve  have  heard  that  it  was  said  to  them 
of  old  time,  Thou  sbalt  not  kill;  and  who- 
so(!ver  shall  kill  shall  be  in  danger  of  the 
judgement:  but  1  say  unto  you,  that  every 
one  who  is  angry  with  his  brother"  shail 
be  in  danger  of  the  judgement;  ami  whrj- 
soever  shall  say  to  liis  brother,  '■'Iiaca, 
shall  be  in  <langer  of  the  council;  and  who- 
soever shall  say,  "'I'bou  IVjol,  shall  b*-,  in 
danger '•of  the '^ hell  of  fire.  If  then^fore, 
thou  art  offering  thy  gift  at  the  altar,  and 
there  remembe.rest  that  thy  brotlie.r  hath 
aught  against  thee,  leave  there  thy  gift 
before  the  altar,  and  go  thy  way,  first  be 
reconcil<;d  to  thy  brothe^r,  and  then  come 
and  offer  thy  gift.  Agree  with  thine  ad- 
versary quickly,  whiles  thou  art  with  him 
in  the  way;  lest  haply  the  adversary  de- 
liver thee  U>  the  judge,  and  the  judge 
''deliver  thee  to  the  oflicer,  and  thou  be 
cast  into  j^rison.  Verily  f  say  unto  thee, 
'/'bou  sbalt  by  no  means  come  out  thence, 
till  thou  have  paid  the  last  fart,hing. 

Ye  have  heard  that  it  was  said.  Thou 
shalt  notcoiiunit  a<lultery  :  but  I  say  unto 
you,  that  every  one  that  looketh  on  a 
woman  to  lust  after  her  hath  commitf/!<l 
adultery  with  her  alr<;ady  in  his  hearl,. 
And  if  thy  right  eye  causeth  tb(;e  to  stum- 
ble, pluck  it  out,  and  cast  it  from  thee: 
for  it  is  profitable  for  thee  that  rjne,  of  thy 
mendjers  should  perisb,  and  not  thy  whole 
body  be  cast  into  '  hell.  And  if  thy  right 
liand  caiiseth  thee  to  stiimble,  cut  it  ofT, 
and  fjast  it  from  thw;:  for  It  i»  prolitabh; 
ff>r  the<;  that  one.  of  thy  rn<;mb«;r»  siiould 


-Many  ancient  aijthorilie«  InHcrt  wUlunit  'muip..  *  An  expnjurfon  of  ctmU-.mpl.  ''■  Or,  Murf.h,  a  Hebrew  cxiirt^tntUin 
of  coiKJcrnnalion.  ♦  (ir.  unlfj  or  kilo.  *  Or.  OehenrM  of  flrn.  *  Home  ancient  authoritlen  omit  deliver  Uw.e, 
'  Or.  (jfelienna. 


19.  One  of  theM«  lea»t  commandment*.  'ITiat  \n,  "Icaurt"  In  haman  eyen.  In  the  kingdom  of 
heaven.  In  the  Church  uixler  the  gocpel  <Jlxj<en»al(on  (ifce  note  on  chap.  3 : 2),  In  tint  fjlorifiwi  <ftat<;,  nrA  even  tiie 
UaH  tunnmntiilnihitt  will  \te  brolien.    The  <^;hurch  on  earth  in  therefore  referred  Ui. 

30.  Ye  Hhall  in  no  wlt»e  enter,  'i'lie  kitii^dimi  of  heaven,  though  on  earth,  hixn  a  (<.plrltii;»l  VjUddary,  which 
doeti  not  include  l'barl>^alc  hypocri*sy  and  formalitirn. 

81.  It  WHU  asxld  by  the  -Jewixh  tcachcn».  The  Jud(;ment.  Thi:  Court  of  Htrvan,  an  Inferl/^r  lujiirt  r.Jo«.ephu>i, 
B..J.,  2,  •.i'J,  .0;. 

22.  Jliu:su  The  Hebrew  for  "vain"  or  "trifllnj?,"  the  word  DWjd  ^ly  Mkhal  Ui  I-»avld  when  he  hiul  danwd 
before  Hu:  arlt.  Council.  'I'he  f5anhe<lrin,  or  hli/h<«t  .Jewidh  ciurt.  Tlion  fool.  'JhlM  refer*  V>  wicl<ednen^, 
moral  depravity  ;  It  may  U;  the  Hebrew  word  "  Moreh,"  whltrli  mi--dun  "  reU;l  "  or  "  traitor,"  In  dther  caw;  it*  ij»e 
betokcn»(,  on  tfie  part  of  the  uncr,  a  d<5ep  and  burnlni?  enmity,  which  ottfiKun  the  obj'5'.'t  Ui  et<;rnal  liimtn.  Hell  of 
fire.  Literally,  "  the  Gehenna  of  fire."  Gehenna  i»  the  Hebrew  for  the  valley  of  Hinnom  (./oxh.  IS :  1«),  the  'Iw-p 
ravine  on  the  lumth  Hide  of  .Jerutialem,  where  a  wjnotant  fire  burued  the  offal  from  the  tctiijiUt.  'I'hitt  fire  waw 
emblwnatic  of  oplritnal  and  eternal  punishment.  Our  r>^rd  Usichc*  that  an  anjjry  Ui-Miia  \n  xinful,  and  callie  for 
puni»!hment  cjual  to  w  hat  a  .Jew  thought  murder  dtimrvetl.  Anger,  when  It  prf>cee<J>!  to  taunt*,  I*  worw:,  and,  when 
it  reaches  to  curnUiis,  in  worne  (still.  The  figure*  uiied  would  b<;  very  Ktriking  to  a  Jew.  Our  I^^^rd,  througliout  thi* 
pa>!»!a^e,  nh/jwn  tliat  he  came  to  fuljlt  t\u:  law;  i.e.,  to  All  the  law  full,  —  to  make  ft  deei»er  and  tuiirn  w>mprelM.'n*lve 
tlian  the  -JewH  HXiiiyxjKt-A  it. 

24.  Leave  there  thy  ^ft  before  the  altar.  Even  a  relfglouii  service  nhtjuUl  be  coontwl  iCitMiilsiry  Ui  an 
act  of  brotlierly  Ujta. 

zr,.  Adventaryat  law.  Make  friend*  wen  of  tbo»e  who  would  \ks  your  cn<rmle*.  If  yoo  nhf>w  an  inimical 
(•pint,  iM.-ware  lert  jantu-J:,  carefully  dealing  with  you,  may  fir»d  you  in  tlM-  wrong,  and  yoo  t>e  i'/iH(U:mtu^l. 

29.  Caniteth  thee  to  ittunible.  Old  ver«ion  "offend,"  or  "  tftumblHh  ilM.e."  The  eye  may,  by  lu  defec. 
ti\iititm,  only  lead  a  man  Into  peril,    co,  aWt,  the  hand  may  U-  a  fal*e  rehnt.ca  by  rea«/yn  of  di*ea«<;  or  weakne**. 

U 


Christ's  sermon 


ST.    ^lATTIIEW,    V. 


on  the  mount. 


31  It  liath  been  said,  TVTiosoever  shall  put  away 
his  wife,  let  him  give  her  a  writing  of  divorce- 
ment: 

o2  But  I  say  unto  you,  That  whosoever  shall 
put  away  his  wife,  saving  for  the  cause  of  forni- 
cation, causeth  her  to  commit  adultery:  and  who- 
soever shall  marry  her  that  is  divorced  committeth 
adulteiy. 

33  IT  Again,  ye  have  heard  that  it  hath  been 
said  by  them  of  old  time.  Thou  slialt  not  forswear 
thyself,  but  shalt  perform  unto  the  Lord  thine 
oaths : 

34  But  I  say  unto  you.  Swear  not  at  all ;  neither 
by  heaven;  for  it  is  God's  throne: 

35  Nor  by  the  earth;  for  it  is  his  footstool: 
neither  by  Jerusalem;  for  It  is  the  city  of  the 
great  King. 

3(3  Neither  shalt  thou  swear  by  thy  head,  be- 
cause thou  canst  not  make  one  hair  white  or  black. 

37  But  let  your  communication  be,  Yea,  yea; 
Nay,  nay:  for  whatsoever  is  more  than  these 
Cometh  of  evil. 

38  If  Ye  have  heard  that  it  hath  been  said,  An 
eye  for  an  eye,  and  a  tooth  for  a  tooth : 

39  But  I  say  unto  you,  That  ye  resist  not  evil : 
l)Ut  whosoever  shall  smite  thee  on  thy  right  cheek, 
turn  to  him  the  other  also. 

40  And  if  any  man  will  sue  thee  at  the  law,  and 
take  away  thy  coat,  let  him  have  thy  cloke  also. 

41  And  whosoever  shall  compel  thee  to  go  a 
mile,  go  with  him  twain. 

42  Give  to  him  that  asketh  thee,  and  from  him 
that  would  borrow  of  thee  turn  not  thou  away. 

43  IT  Ye  have  heard  that  it  hath  been  said.  Thou 
shalt  love  thy  neighbour,  and  hate  thine  enemy. 

44  But  I  say  unto  you.  Love  yoiir  enemies, 
bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully 
use  you,  and  persecute  you; 

4.5  That  ye  may  be  the  children  of  your  Father 
which  is  in  heaven :  for  he  niaketh  his  sun  to  rise 
on  the  evil  and  on  the  good,  and  sendeth  rain  on 
the  just  and  on  the  unjust. 

46  For  if  ye  love  them  which  love  you,  what  re- 
ward have  ye?  do  not  even  the  jjublicans  the  same  ? 

47  And  if  ye  salute  your  brethren  only,  what  do 
ye  more  than  others  ?  do  not  even  the  publicans  so  ? 

48  Be  ye  therefore  perfect,  even  as  yom-  Father 
which  is  in  heaven  is  perfect. 


perish,    and  not  thy  whole  body  go  into 

31  1  hell.  It  was  said  also.  Whosoever  shall 
put  away  his  wife,  let  him  give  her  a  writ- 

32  ing  of  divorcement :  but  I  say  imto  you, 
that  every  one  that  putteth  away  his  wife, 
saving  for  the  cause  of  fornication,  maketh 
her  an  adulteress:  and  whosoever  shall 
many  her  wlien  she  is  put  away  com- 
mitteth adultery. 

33  Again,  ye  have  heard  that  it  was  said 
to  them  oi^  old  time.  Thou  shalt  not  for- 
swear thyself,  but  shalt  perfonn  unto  the 

:34  Lord  thine  oaths:  but  I  say  unto  you, 
Swear  not  at  all;  neither  by  the  heaven, 

.35  for  it  is  the  throne  of  Go(i ;  nor  by  the 
earth,  for  it  is  the  footstool  of  his  feet; 
nor  ^by  Jerusalem,  for  it  is  the   city  of 

36  the  great  King.  Neither  shalt  thou  swear 
by  thy  head,  for  thou  canst  not  make  one 

37  hair  white  or  black.  ^  But  let  your  speech 
be.  Yea,  yea:  Nay,  nay:  and  whatsoever 
is  more  than  these  is  of  *the  evil  one, 

38  Ye  have  heard  that  it  was  said.  An  eye 
for  an  eye,   and  a   tooth    for  a    tooth: 

39  but  I  say  unto  you.  Resist  not  ^him  that 
is  evil :  but  whosoever  snnteth  thee  on  thy 
right  cheek,  turn  to  him  the  other  also. 

40  And  if  any  man  would  go  to  law  with 
thee,  and   take   away  thy  coat,   let  him 

41  have  thy  cloke  also.  And  whosoever  shall 
^  compel  thee  to  go  one  mile,  go  with  him 

42  twain.  Give  to  him  that  asketh  thee,  and 
from  him  that  would  borrow  of  thee  turn 
not  thou  away. 

43  Ye  have  heard  that  it  was  said.  Thou 
shalt  love  thy  neighbour,  and  hate  thine 

44  enemy:  but  I  say  unto  you.  Love  your 
enemies,  and  pray  for  them  that  persecute 

45  you ;  that  ye  may  be  sons  of  your  Father 
which  is  in  heaven :  for  he  niaketh  his  sun 
to  rise  on  the  evil  and  the  good,  and 
sendeth  rain  on  the  just  and  the  imjust. 

46  For  if  ye  love  them  that  love  you,  what 
reward  have  ye  ?  do  not  even  the  "  publi- 

47  cans  the  same?  And  if  ye  salute  your 
brethren  only,  what  do  ye  more  than 
others  ?    do   not   even    the    Gentiles    the 

48  same  ?  Ye  therefore  shall  be  perfect,  as 
your  heavenly  Father  is  perfect. 


1  Gr.  Gehenna.    ^  Or,  tou-ard.    ^  Some  ancient  authorities  read  But  xjour  npeech  shall  be.    *  Or,  eril :  as  in  verse 
39;  vi.  13.    ^  Or,  evil,    e  Gr.  impreas.    '  That  is,  collector-is  or  renU-rx  of  Roman  tuxes:  and  so  elsewhere. 

The  removal  of  these  causes  represents  the  removal  of  any  cause,  however  dear  to  us,  which  leads  us  to  unchaste 
thoughts,  or,  more  generally,  to  any  form  of  sin.    In  chap.  18,  verses  S  and  9,  the  reference  is  general,  here  special. 

31.  It  was  said  by  Moses  (see  chap.  19 :  7,  8).  Moses'  law  of  divorce  was  a  civil  enactment.  Now  that  the 
civil  polity  of  the  Jews  is  at  an  end,  that  civil  enactment  is  abrogated,  and  their  duty  is  to  conform  to  the  original 
design  of  the  marriage-law  (Gen.  2 :  24 ;  Matt.  19  :  .5,  6). 

34.  .Swear  not  at  all.  This  can  only  refer  to  trivial  occasions ;  for  we  find  the  apostles  calling  God  to  witness 
the  truth  of  what  they  say,  both  in  their  letters  (Gal.  1 :  20),  and  before  magistrates  (Acts  23: 1,  and  26  :  29). 

30.  I5y  thy  head.  ITeaven,  earth,  .Jerusalem,  and  the  head,  were  common  words  to  swear  by.  But,  as  God 
is  the  Maker  of  them  all,  their  use  was  virtually  a  swearing  by  God. 

37.  Yea,  yea ;  Xay,  nay.     Simple  or  reiterated  assertion. 

38.  An  eye  for  an  eye.  This  rule,  which  was  a  law  for  the  magistrate  (Exod.  21:24,  Lev.  24:20, 
Deut.  19:21),  was  perverted  by  the  Jews  to  the  purpose  of  personal  revenge.  The  measure  of  punishment  was 
considered  the  measure  of  revenge.    It  is  against  a  revengeful  feeling  that  Christ  directs  his  teaching. 

."59.  The  instances  given  in  this  and  the  three  succeeding  verses  are  not  to  be  interpreted  literally.  They  are 
teachings  per  contra,  —  a  hyperbole  common  in  the  East.  They  may  in  each  case  be  Interpreted,  "  Rather  do  this 
extreme  act  on  the  right  side  than  do  any  thing  from  the  opposite  motive."  So  we  are  told,  that,  unless  we  hate  our 
family,  we  cannot  be  Christ's  disciples  (Luke  14:20),  — a  phrase  which  is  explained  by  the  parallel  passage  iu 
Matt.  10:37. 

41.  Compel  thee  in  the  courier's  service. 

43.  Hate  thine  enemy.  This  was  a  Jewish  inference  from  God's  command  to  exterminate^the  Canaanites, 
—  an  inference  wholly  against  the  spirit  of  the  law. 

46.  I'ublicans.  These  were  the  collectors,  or  farmers,  of  the  revenue,  a  proverbially  extortionate  and  base 
class.    Jews  who  would  accept  such  an  oflice  under  the  IJomans  were  naturally  despised  by  their  countrymen. 

48.  Ye  therefore  shall  be  perfect,  or  complete  in  your  love  for  all  sorts  and  couditious  of  men. 

12 


Christ's  sermon 


ST.  MATTHEW,   Vr. 


on  the  mount. 


CHAPTER  VI. 

1.  Christ  continneth  his  sermon  in  the  monnt,  speaking  of  alms,  5.  prayer,  14.  forgiving  our  brethren,  16.  fastiug, 
19.  where  our  treasure  is  to  be  laid  up,  24.  of  serving  God,  and  mammon :  25.  exhorteth  not  to  be  careful 
for  worldly  thmgs :  33.  but  to  seek  God's  kingdom. 


1  Take  heed  tliat  ye  do  not  your  alms  before 
men,  to  be  seen  of  them:  otherwise  ye  have  no 
reward  of  yom-  Father  which  is  in  heaven. 

2  Therefore  when  thou  doest  thine  alms,  do 
not  sound  a  trumpet  before  thee,  as  the  hypo- 
crites do  in  the  synagogues  and  in  the  streets, 
that  they  may  have  glory  of  men.  Yerily  I  say 
unto  you,  They  have  their  reward. 

3  But  when  thou  doest  alms,  let  not  thy  left 
hand  know  what  thy  right  hand  doeth: 

4  That  thine  alms  may  be  in  secret:  and  thy 
Father  which  seeth  in  secret  himself  shall  reward 
thee  openly. 

5  1  And  when  thou  prayest,  thou  shalt  not  be 
as  the  hypocrites  are  :  for  they  love  to  pray  stand- 
ing in  the  synagogues  and  in  the  corners  of  the 
streets,  that  they  may  be  seen  of  men.  Verily  I 
say  unto  you,  They  have  their  reward. 

6  But  thou,  when  thou  prayest,  enter  into  thy 
closet,  and  when  thou  hast  shut  thy  door,  pray  to 
thy  Father  which  is  in  secret;  and  thy  Father 
which  seeth  in  secret  shall  reward  thee  openly. 

7  But  when  ye  pray,  use  not  vain  repetitions, 
as  the  heathen  do  :  for  they  think  that  they  shall 
be  heard  for  their  much  speaking. 

8  Be  not  ye  therefore  like  unto  them:  for  your 
Father  knoweth  what  things  ye  have  need  of, 
before  ye  ask  him. 

9  After  this  manner  therefore  pray  ye:  Our 
Father  which  art  in  heaven,  Hallowed  be  thy 
name. 

10  Thy  kingdom  come.  Thy  will  be  done  in 
earth,  as  it  is  in  heaven. 

11  Give  us  this  day  oiu*  daily  bread. 

12  And  forgive  us  our  debts,  as  we  forgive 
our  debtors. 

13  And  lead  us  not  into  temptation,  but  deliver 
us  from  evil :  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory,  forever.     Amen. 


1  Take  heed  that  ye  do  not  your  right- 
eousness before  men,  to  be  seen  of  them: 
else  ye  have  no  reward  with  your  Father 
which  is  in  heaven. 

2  When  therefore  thou  doest  alms,  sound 
not  a  trmnpet  before  thee,  as  the  hypo- 
crites do  in  the  synagogues  and  in  the 
streets,  that  they  may  have  glory  of 
men.     Verily  I  say  unto  you.  They  have 

3  received  their  reward.  But  when  thou 
doest  alms,   let  not   thy  left  hand  know 

4  what  thy  right  hand  doeth :  that  thine 
alms  may  be  in  secret:  and  thy  Father 
which  seeth  in  secret  shall  recompense 
thee. 

5  And  when  ye  pray,  ye  shall  not  be  as 
the  hypocrites :  for  they  love  to  stand  and 
pray  in  the  synagogues  and  in  the  corners 
of  the  streets,  that  they  may  be  seen  of 
men.     Verily  I  say  unto  you.  They  have 

6  received  their  reward.  But  thou,  when 
thou  prayest,  enter  into  thine  inner  cham- 
ber, and  having  shut  thy  door,  pray  to  thy 
Father  which  is  in  secret,  and  thy  Father 
which   seeth  in  secret  shall  recompense 

7  thee.  And  in  praying  use  not  vain  repeti- 
tions, as  the  Gentiles  do:  for  they  think 
that  they  shall  be  heard  for  their  much 

8  speaking.  Be  not  therefore  like  unto 
them:  for  lyour  Father  knoweth  what 
things  ye  have  need  of,  before  ye  ask  him. 

9  After  this  manner  therefore  pray  ye :  Our 
Father  which  art  in  heaven,  Hallowed  be 

10  thy  name.   Thy  kingdom  come.    Thy  will 

11  be  done,  as  in  heaven,  so  on  earth.     Give 

12  us  this  day  ^  our  daily  bread.  And  forgive 
us  our  debts,  as  we  also  have  forgiven  "our 

13  debtors.  And  bring  us  not  into  tempta- 
tion, but  deliver  us  from  ^the  evil  one,* 


I  Some  ancient  authorities  read  God  your  Father.  ^  Gr.  our  bread  for  the  coming  day.  ^  Or,  evil.  *  Many 
authorities,  some  ancient,  but  with  variatious,  add  For  thine  is  the  kingdom,  and  the  power,  and  the  glory, 
forever.    Amen. 

I.  Take  heed,  etc.  From  verse  1  to  verse  18  inclusive  we  have  one  subject,  that  of  vainglorious  worship, 
divided  into  three  parts,  touching,  respectively,  almsgiving,  prayer,  and  fasting.  The  first  verse  is  a  preface  to  the 
whole,  declaring  that  all  such  vainglorious  worship  is  without  a  heavenly  reward.  In  this  preface  righteousnes-i  is 
the  word  used  for  the  outward  act  of  righteousness,  and  not  the  inward  principle.  In  the  cases  given,  the  outward 
act  is  really  destitute  of  the  inward  principle,  and  the  righteousness  is  only  a  righteousness  in  the  seeming. 

3.  Sound  not  a  trumpet  before  thee,  as  the  hypocrites  do.  A  proverbial  expression  for  ostentation. 
There  was  no  actual  trumpet-blowing. 

4.  Shall  recompense  thee.  It  is  not  wrong  to  expect  recompense,  if  the  recompense  be  holy  and  heavenly. 
The  hypocrites  looked  only  for  an  earthly  reward,  —  the  "  glory  of  men ;  "  and  they  received  that  reward. 

6.  When  thou  prayest.  Prayer  should  be  private,  heartfelt,  and  made  with  a  forgiving  spirit;  for  the  basis 
of  our  approach  to  God  is  his  forgiveness.  Recompense  thee.  Here,  and  in  verses  4  and  IS,  the  old  version 
inserts  '•  openly,"  which  is  not  supported  by  the  best  and  oldest  manuscripts. 

9.  After  this  manner.  This  is  not  a  command  to  use  this  identical  prayer.  It  is  rather  an  indication  of  the 
subjects  and  style  of  prayer.  The  Lord's  Prayer  consists  of  seven  parts,  the  invocation  and  six  petitions,  for  God's 
name,  kingdom,  and  will,  and  for  our  supply,  forgiveness,  and  deliverance.  The  doxology,  as  given  in  the  old 
version,  is  found  in  about  the  same  manuscripts  that  give  the  "  openly  "  referred  to  under  verse  6.  It  is  probably  an 
early  addition  for  use  in  church-service. 

II.  Daily  bread.  This  word  "daily"  has  caused  much  controversy.  It  is  rendered  "daily,"  "coming," 
"  to-morrow's,"  "  necessary,"  and  "  supereubstantial."     In  any  case,  it  refers  to  the  supply  of  human  need. 

13.  Bring  us  not  into  temptation.  God  never  tempts  any  man  (.Jas.  1 :  13,  14) ;  but  he  may  sometimes 
bring  him  by  his  providence  into  positions  of  trial  for  his  soul's  strengthening,  which  the  man  by  his  perversion  may 
make  a  position  of  temptation.  This  prayer  is  against  such  a  catastrophe.  It  is  asking  God,  when  the  trial  begins 
to  be  a  temptation,  to  stop  it,  and  rescue  the  soul  from  Satan.    The  evil  oue.    The  reading  of  the  old  vertiou, 

13 


Christ's 


ST.  :\iATTiiEw,  vr. 


on  the  mount. 


li  For  if  ye  forgive  men  their  trespasses,  your 
heavenly  Father  will  also  forgive  you : 

15  But  if  ye  forgive  not  men  their  trespasses, 
neither  will  your  Father  forgive  your  trespasses. 

IG  1  Moreover  when  ye  fast,  be  not,  as  the  hypo- 
crites, of  a  sad  countenance:  for  they  disfigure 
their  faces,  that  they  may  appear  unto  men  to 
fast.  Verily  I  say  unto  you,  They  have  their 
reward. 

17  But  thou,  when  thou  fastest,  anoint  thine 
head,  and  wash  thy  face; 

18  That  thou  appear  not  unto  men  to  fast,  but 
luito  thy  Father  which  is  in  secret:  and  thy  Father, 
which  seeth  in  secret,  shall  reward  thee  openly. 

10  1[  Lay  not  up  for  yourselves  treasures  upon 
earth,  where  moth  and  rust  doth  corrupt,  and 
where  thieves  break  through  and  steal: 

20  But  lay  up  for  yourselves  treasures  in  heaven, 
where  neither  moth  nor  rust  doth  corrupt,  and 
where  thieves  do  not  break  through  nor  steal : 

21  For  where  your  treasure  is,  there  will  your 
heart  be  also. 

22  The  light  of  the  body  is  the  eye:  if  therefore 
thine  eye  be  single,  thy  whole  body  shall  be  full  of 
light. 

23  But  if  thine  eye  be  evil,  thy  whole  body  shall 
be  full  of  darkness.  If  therefore  the  light  that  is 
in  thee  be  darkness,  how  great  is  that  darkness  I 

24  1  No  man  can  serve  two  masters:  for  either 
he  will  hate  the  one,  and  love  the  other;  or  else 
Ixe  will  hold  to  the  one,  and  despise  the  otlier.  Ye 
cannot  serve  God  and  mammon. 

25  Therefore  I  say  unto  you,  Take  no  thought 
for  your  life,  what  ye  shall  eat,  or  what  ye  shall 
drin'k;  nor  yet  for  your  body,  what  ye  shall  put 
on.  Is  not  the  life  more  than  meat,  and  the  body 
than  raiment '? 

20  Behold  the  fowls  of  the  air:  for  they  sow 
not,  neither  do  they  reap,  nor  gather  into  barns; 
yet  your  heavenly  Father  feedeth  them.  Are  ye 
not  much  better  than  they  ? 

27  Which  of  you  by  taking  tliought  can  add  one 
cubit  unto  his  stature  ? 

28  And  why  take  ye  thought  for  raiment  ?  Con- 
sider the  lilies  of  the  field,  how  they  grow ;  they 
toil  not,  neitlier  do  they  spin : 

29  And  yet  I  say  unto  you.  That  even  Solomon 
in  all  his  glory  was  not  arrayed  like  one  of 
these. 


14  For  if  ye  forgive  men  their  trespasses,  your 
heavenly   Father  will  also   forgive    you, 

15  But  if  ye  forgive  not  men  their  trespasses, 
neitlier  will  your  Father  forgive  your 
trespasses. 

16  Moreover  when  ye  fast,  be  not.  as  the 
hypocrites,  of  a  sad  countenance:  for  they 
disfigure  their  faces,  that  they  may  be  seen 
of   men   to  fast.     Verily  I  say  unto  you, 

17  They  have  received  their  reward.  But 
thou,  when  thou  fastest,  anoint  thy  liead, 

18  and  wash  thy  face ;  that  thou  be  not  seen 
of  men  to  fast,  but  of  thy  Father  which  is 
in  secret:  and  thy  Father,  which  seeth  in 
secret,  shall  recompense  thee. 

19  Lay  not  up  for  yourselves  treasures  upon 
the  earth,  where  moth  and  rust  doth  con- 
sume, and  where  thieves  ^  break  through 

20  and  steal :  but  lay  up  for  yourselves  treas- 
ures in  heaven,  where  neither  moth  nor 
rust  doth  consume,  and  where  thieves  do 

21  not  '  break  though  nor  steal :  for  where 
thy  treasure    is,  there  will   thy  heart  be 

22  also.  The  lamp  of  the  body  is  tlie  eye :  if 
therefore  thine  eye  be  single,  thv  whole 

2;3  body  shall  be  full  of  light.  But 'if  thine 
eye  be  evil,  thy  wliole  body  shall  be  full 
of  darkness.  If  therefore"  the  light  that 
is  in  thee  be  darkness,  how  great  is  the 

24  darlcness!  No  man  can  serve  two  mas- 
ters :  for  eitlier  he  will  hate  tlie  one,  and 
love  the  other;  or  else  he  will  hold  to  one, 
and  despise  the  other.     Ye  cannot  serve 

25  God  and  mammon.  Therefore  I  say  unto 
you,  Be  not  anxious  for  your  life,  wliat 
ye  shall  eat,  or  what  ye  shall  drink;  nor 
yet  for  your  body,  wliat  ye  shall  put  on. 
Is  not  the  life  more  than  the  food,  and 

26  the  body  than  the  raiment  ?  Behold  the 
birds  of  the  lieaven,  tliat  they  sow  not, 
neither  do  they  reap,  nor  gather  into 
barns;  and  your  lieavenly  Father  feedeth 
them.     Are  not  ye  of   much  more  value 

27  than  they  ?  And  which  of  you  by  being 
anxious  can  add  one  cubit  unto  liis  -  stat- 

28  ure  ?  And  why  are  ye  anxious  concern- 
ing raiment  ?  Consider  the  lilies  of  the 
field,  how  they  grow;  they  toil  not,  neither 

29  do  they  spin:  "yet  I  say  unto  you,  That 
even  .Solomon  in  all  his  glorv  was  not  ar- 


1  Gr.  dig  through.    ^  Or,  age. 


"  evil,"  is  equally  good  as  a  translation  ;  but  the  word  "  temptation  "  in  the  preceding  clause  suggests  "  the  evil  one  " 
as  the  correct  rendering  here.     So  in  chap.  5  :37. 

14.  If  ye  forRive  men.  God's  forgiveness  does  not  (Jepeiid  on  our  forgiveness,  but  our  want  of  forgiveness 
canceU  God"s  forgiveness.    It  shows  that  we  are  not  in  accord  with  God,  and  have  not  received  his  Spirit. 

17.  Anoint  thy  he»(l,  etc. ;  i.e.,  perform  thy  usual  toilet. 

19.  Lay  not  up  for  yourselves  treasures  upon  the  earth.  Such  commands  are  not  to  be  talien  literally. 
See  chap.  5:  39-42,  and  John  6:27.  The  meaning  is,  "  Let  your  principal  treasures  be  laid  up  in  heaven."  .Joseph 
laid  up  treasures  of  corn  in  Kgypt  for  a  good  purpose.  David  laid  up  treasures  of  gold  and  silver  for  Solomon  to 
build  the  temple.  A  rich  man  may  lay  up  treasures  on  earth,  to  endow  a  benevolent  institution.  The  warning 
^^^  ;igaiii.-a  a  heart-devotion  to  earthly  things.  Moth  and  rust.  Rather,  "  moth  and  eating,"  a  hendiadys  for  "  the 
eating  molh."     Hence  the  singular  verb. 

32.  The  lamp  of  the  body  is  the  eye.  The  eye  is,  objectively,  to  one  who  looks  upon  a  man,  that  which 
makes  the  whole  man  appear  bright  and  animated.  So  the  disciples  whom  Christ  had  taught  were  as  an  eye  to  the 
nation,  to  make  it  all  look  bright.  But  if  they,  his  disciples,  should  fail  to  receive  his  instructions,  the  nation's 
brightness  would  be  gone.  The  eye  does  not  give  light  to  the  interior  of  the  body,  like  a  window,  as  many  have 
suggested  on  interpreting  this  passage.  Single;  i.e.,  clear.  Full  of  light.  Rather,  "  bright,"  as  in  Matt.  17  :  5. 
It  means,  brilliant  to  a  beholder.     "  P'ull  of  light "  belongs  to  the  old  and  incorrect  inlerpretatiou. 

2:i.  Full  of  darkness.     Rather,  "  dark,"  as  in  l>uke  11 :  36.    See  last  note. 

24.  Hate  and  love  show  an  ardent  character;  hold  to  and  despise  (slight)  show  an  ordinary  character. 
Mammon,  or  "  Maiiion,"  is  a  Chaldee  word  for  "  riches." 

•ir,.  Is  not  the  life  more  than  the  food  ?  The  argument  is,  that  God  has  made  every  thing  with  supplies 
to  meet  wants,  and  as  he  has  made  our  bodies,  and  given  ns  lilt-,  lie  will  furnish  the  lesser  gifts  of  food  and  ruiiucut, 

14 


Christ's  sermon 


ST.  ]mattiip:w,  vii. 


on  the  mount. 


30  Wherefore,  if  God  so  clothe  the  grass  of  the 
field,  which  to  day  is,  and  to  morrow  is  cast  into 
the  oven,  shall  he  not  much  more  clothe  you,  O 
ye  of  little  faith  ? 

31  Therefore  take  no  thought,  saying,  "What 
shall  we  eat  ?  or.  What  shall  we  drink  ?  or,  Where- 
withal shall  we  be  clothed  ? 

32  (For  after  all  these  things  do  the  Gentiles 
seek:)  for  your  heavenly  Father  knoweth  that  ye 
have  need  of  all  these  things. 

33  But  seek  ye  first  the  kingdom  of  God,  and 
his  righteousness;  and  all  these  things  shall  be 
added  unto  you. 

3-4  Take  therefore  no  thought  for  the  morrow: 
for  the  morrow  shall  take  thought  for  the  things 
of  itself.  Sufficient  unto  the  day  is  the  evil 
thereof. 


30  raye<l  like  one  of  these.  But  if  God  doth 
so  clothe  the  grass  of  the  field,  Mhich  to- 
day is,  and  to-morrow  is  cast  into  the 
oven,  shall  he  not  much  more  clothe  you, 

31  O  ye  of  little  faith?  Be  not  therefore 
anxious,  saying,  AVhat  shall  we  eat  ?  or, 
What  shall  we  drink  ?    or.  Wherewithal 

32  shall  we  be  clothed  ?  For  after  all  these 
things  do  the  Gentiles  seek;  for  your 
heavenly  Father  knoweth  that  ye  hf.ve 

.33  need  of  all  these  things.  But  seek  ye 
first  his  kingdom,  and  his  righteousness; 
and  all  these  things  shall  be  added  unto 

34  you.  Be  not  therefore  anxious  for  the 
morrow :  for  the  morrow  will  be  anxious 
for  itself.  Sufficient  unto  the  day  is  the 
evil  thereof. 


which  are  necessary  for  physical  life.     The  argument  is  ilhistrated  by  God's  care  of  the  birds  and  flowers,  and  by 
our  own  inability. 

30.  Grass,  or  "  plant."     All  dry  stalks  are  used  for  fuel  in  the  East. 

33.  His  righteousuess.    That  which  is  right  in  his  sight. 


CHAPTER    VII. 


1.  Christ  ending  his  sermon  in  the  mount,  reproveth  rash  judgment,  6.  forbiddeth  to  cast  holy  things  to  doi 
7,  exhorteth  to  prayer,  13.  to  enter  in  at  the  strait  gate,  15.  to  beware  of  false  prophets,  21,  Not  to 
hearers,  but  doers  of  the  word  :    24.  like  houses  builded  on  a  rock,    26.  and  not  on  the  sand, 


1  Judge  not,  that  ye  be  not  judged. 

2  For  with  what  judgment  ye  judge,  ye  shall  be 
judged:  and  with  what  measure  ye  mete,  it  shall 
be  measured  to  you  again. 

3  And  why  beholdest  thou  the  mote  that  is  in 
thy  brother's  eye,  but  considerest  not  the  beam 
that  is  in  thine  own  eye  ? 

4  Or  how  wilt  thou  say  to  thy  brother.  Let  me 
pull  out  the  mote  out  of  thine  eye;  and,  behold,  a 
beam  is  in  thine  own  eye  ? 

.5  Thou  hypocrite,  first  cast  out  the  beam  out  of 
thine  own  eye;  and  then  shalt  thou  see  cleai'ly  to 
cast  out  the  mote  out  of  thy  brother's  eye. 

6  1  Give  not  that  which  is  holy  unto  the  dogs, 
neither  cast  ye  your  pearls  before  swine,  lest  they 
trample  them  under  their  feet,  and  turn  again  and 
rend  you. 

7  IF  Ask,  and  it  shall  be  given  you;  seek,  and 
ye  shall  find ;  knock,  and  it  shall  be  opened  unto 
you: 

8  For  every  one  that  asketh  receiveth ;  and  he 
that  seeketh  findeth ;  and  to  him  that  knocketh  it 
shall  be  opened. 

9  Or  what  man  is  there  of  you,  whom  if  his  son 
ask  bread,  will  he  give  him  a  stone  ? 

10  Or  if  he  ask  a  fish,  will  he  give  him  a  ser- 
pent? 


1  Judge  not,   that   ye   be    not  judged. 

2  For  with  what  judgement  ye  judge,  ye 
shall  be  judged:  and  with  what  measure 
ye  mete,  it  shall  be  measured  unto  yovt. 

3  And  why  beholdest  thou  the  mote  that  is 
in  thy  brother's  eye,  but  considerest  not 

4  the  beam  that  is  in  thine  own  eye  ?  Or 
how  wilt  thou  say  to  thy  brother,  Let  me 
cast  out  the  mote  out  of  thine  eye;  and 

5  lo,  the  beam  is  in  thine  own  eye  ?  Thou 
hypocrite,  cast  out  first  the  beam  out  of 
thine  own  eye;  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy 
brother's  eye. 

6  Give  not  that  which  is  holy  unto  the 
dogs,  neither  cast  your  pearls  before  the 
swine,  lest  haply  they  trample  them  under 
their  feet,  and  turn  and  rend  you. 

7  Ask,  and  it  shall  be  given  you;  seek, 
and  ye  shall  find;  knock,  and  it  shall  be 

8  opened  imto  yoti:  for  every  one  that  ask- 
'     eth  receiveth;  and  he  that  seeketh  find- 
eth ;  and  to  him  that  knocketh  it  shall  be 

9  opened.  Or  what  man  is  there  of  you, 
who,  if  his  son  shall  ask  him  for  a  loaf, 

10  will  give  him  a  stone ;  or  if  he  shall  ask 

11  for  a  fish,  will  give  him  a  serpent?  If  ye 
then,  being  evil,  know  how  to  give  good 


1.  Judge  not.  See  remarks  on  chap.  6  :  39,  and  chap.  6  :  19.  The  Oriental  hyperbole  is  to  be  regarded.  The 
meaning  is,  "judge  not  rashly  or  maliciously." 

3.  The  beam  that  is  in  thine  own  eye.  Such  a  strong  expression  would  scarcely  be  used  in  Occidental 
literature.  A  beam  In  one's  eye  is  such  an  impossibility,  that  we  would  have  used  "  splinter."  But  compare  Ps.  73  : 9, 
"  their  tongue  walketh  through  the  earth,"  and  Zech.  4 :  10,  "  the  eyes  of  the  Lord,  which  run  to  and  fro  through  the 
earth,"  as  similar  Orientalisms. 

6.  Give  not  that  which  is  holy  unto  the  dogs.  The  connection  of  this  verse  with  the  preceding  is  some- 
what obscure.  Perhaps  it  is  this  :  ■'  Wliile  you  must  be  charitable  in  judging  others,  yet  you  may  use  common  reason 
to  discover  who  are  unworthy  to  receive  your  close  fellowship,  on  whom,  as  on  dogs  and  swine,  your  pearls  would  be 
wasted,  and  only  invitations  to  persecution." 

7.  Ask,  etc.  From  verse  11  we  see  that  the  asking  Is  of  God.  Of  course  the  asking,  seeking,  and  knocking 
are  affirmed  only  of  sincere  hearts.    There  is  a  cllmas  in  the  three  movements. 

IS 


Christ's  sermon 


ST.    :MATTIIEAV,    A'II. 


oa  the  mount. 


11  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  chil(h-en,  liow  much  more 
shall  your  Father  which  is  in  heaven  give  good 
things  to  them  that  ask  him  ? 

12  Therefore  all  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to 
them :  for  this  is  the  law  and  the  prophets. 

13  IF  Enter  ye  in  at  the  strait  gate :  for  wide  is 
the  gate,  and  broad  is  the  way,  that  leadeth  to 
destruction,  and  many  there  be  which  go  in  there- 
at: 

14  Because  strait  is  the  gate,  and  narrow  is  the 
way,  which  leadeth  unto  life,  and  few  there  be 
that  find  it. 

15  IT  Bewai-e  of  false  prophets,  which  come  to 
you  in  sheep's  clothing,  but  inwardly  they  are 
ravening  wolves. 

16  Ye  shall  know  them  by  their  fruits.  Do 
men  gather  grapes  of  thorns,  or  figs  of  thistles  '? 

17  Even  so  every  good  tree  bringeth  forth  good 
fruit;  but  a  corrupt  tree  bringeth  forth  evil  fruit. 

18  A  good  tree  cannot  bring  forth  evil  fruit, 
neither  cdn  a  corrupt  tree  bring  forth  good  fruit. 

10  Every  tree  that  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire. 

20  AVherefore  by  their  fruits  ye  shall  knoAV  them. 

21  IT  Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven; 
but  he  that  doeth  the  will  of  my  Father  which  is 
in  heaven. 

22  Many  will  say  to  me  in  that  day,  Lord,  Lord, 
have  we  not  prophesied  in  thy  name  ?  and  in  thy 
name  have  cast  out  devils  ?  and  in  thy  name  done 
many  wonderful  works  ? 

23  And  then  will  I  profess  unto  them,  I  never 
knew  you:  depart  from  me,  ye  that  work 
iniquity. 

24  H  Therefore  whosoever  heareth  these  sayings 
of  mine,  and  doeth  them,  I  will  liken  him  unto  a 
wise  man,  which  built  his  liouse  upon  a  rock: 

25  And  the  rain  descended,  and  the  floods  came, 
and  the  winds  blew,  and  beat  upon  that  house; 
and  it  fell  not:  for  it  was  founded  upon  a 
rock. 


gifts  unto  your  children,  how  much  more 
shall  your  Father  which  is  in  heaven  give 
good  things  to  them  that  ask  him  ?  All 
things  therefore  whatsoever  ye  would 
that  men  should  do  unto  you,  even  so  do 
ye  also  unto  them:  for  this  is  the  law  ami 
the  prophets. 

Enter  ye  in  by  the  narrow  gate :  for  wide 
1  is  the  gate,  and  broad  is  the  way,  that 
leadeth  to  destruction,  and  many  be  they 
tliat  enter  in  thereby,  ^j-qj.  narrow  is 
the  gate,  and  straitened  the  way,  that 
leadeth  unto  life,  and  few  be  they  that 
find  it. 

Beware  of  false  prophets,  which  come 
to  you  in  sheep's  clothing,  but  inwardly 
are  ravening  wolves.  By  their  fruits  ye 
shall  know  them.  Do  men  gather  grapes 
of  thorns,  or  figs  of  thistles?  Even  so 
every  good  tree  bringeth  forth  good  fruit; 
but  the  corrupt  tree  l)ringeth  forth  evil 
fruit.  A  good  tree  cannot  bring  forth 
evil  fruit,  neither  can  a  corrupt  tree  bring 
forth  good  fruit.  Every  tree  that  bringeth 
not  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire.  Therefore  by  their 
fruits  ye  shall  know  them.  Xot  every 
one  that  saith  luito  me.  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven:  but  he 
that  doeth  the  will  of  my  Father  which 
is  in  heaven.  Many  will  say  to  me  in  that 
day.  Lord,  Lord,  did  we  not  prophesy  by 
thy  name,  and  by  thy  name  cast  out 
3  devils,  and  by  thy  name  do  many  ••  mighty 
works?  And  then  will  I  profess  unto 
them,  I  never  knew  you:  dejiart  from  me, 
ye  that  work  iniquity.  Every  one  there- 
fore Avhicli  lieareth  these  words  of  mine, 
and  doeth  them,  shall  be  likened  unto  a 
wise  man,  which  built  his  house  upon  the 
rock:  and  the  i-ain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  beat 
upon  that  house;  and  it  fell  not:  for  it 
was  foimded  upon  the  rock.     And  every 


1  Some  ancient  authorities  omit  in  the  gate.     ^  Many  ancient  authorities  read  How  nmrotc  is  the  gate,  etc.    *  Gr. 

demons.    *  Gr.  poicer-i. 

11.  How  inucli  more.  The  fatherhood  of  God  is  argued  to  from  the  fatherhood  of  man ;  for  the  latter  is  a 
shadow  of  the  former,  a  type  of  the  heavenly  relation  (see  Eph.  3 :  15). 

12.  Therefore.  This  particle  shows  that  there  is  a  connection  with  what  precedes.  It  is  this:  "As  your 
heavenly  Father  gives  for  the  asking,  and  as  you  would  desire  your  fellows  to  give  in  the  same  way  (where  it  is 
proper),  so  do  you  cherish  this  kindly  spirit,  and  bestow  of  your  symiJathy  and  help  on  others."  In  the  writings 
of  Confucius,  this  mutual  kindness  is  commanded  only  for  the  Chinese;  but  a  different  principle  is  inculcated  for 
the  conduct  of  Chinese  to  those  of  other  nations.  Our  Saviour  knows  no  circumscription,  but  urges  a  universal 
love.  • 

13.  For  wide,  etc.  The  "for"  is  repeated  ih  verse  14,  because  there  are  two  reasons  for  entering  by  the 
narrow  gate.  One  is,  because  the  other  gate  is  so  broad  you  will  be  very  likely  to  be  swept  in  with  the  crowd. 
The  other  is,  because  the  narrow  gate  is  so  narrow  you  will  be  very  likely  not  to  see  it.  For  sinful  man  to  deny  the 
flesh  is  a  passage  through  a  narrow  gate. 

15.  False  prophets.  This  phrase  would  include  all  kinds  of  false  religious  teachers,  whether  pretending  to 
inspiration  or  not.  Sheep's  clothing:.  The  false  teachers  of  the  Church  have  deceived  the  people  by  their 
apparent  candor  and  gentleness. 

16.  liy  tlieir  fruits.  Not  being  able  to  discern  them  by  their  appearance,  they  are  so  plausible  and  honest- 
looking,  we  may  learn  what  they  are  by  the  style  of  their  lives  and  labors.     Only  good  men  can  lead  good  lives. 

19.  Is  hewn  down,  etc.  Christ  does  not  say  that  the  fruit  is  merely  destroyed,  but  the  tree  itself  is  cut 
down.     The  false  teachers  themselves  will  be  punished. 

21.  Kinjjdonn  of  lieaven.  This  phrase,  whose  primary  use  we  have  remarked  upon  at  clKip.  :i:2.  Ins  here 
its  more  circumscribed  meaning  of  the  Church  triumphant. 

22.  By  thy  name  cast  out  devils,  etc.  Judas,  for  example,  had  done  all  these  things.  God  will  use  men 
for  his  work  who  themselves  resist  God's  work,  and  are  castaways. 

23.  I  never  knew  yon.  Oriental  for  "I  never  knaw  you  as  mine,  as  belonging  to  my  people  by  faith."  Ye 
that  work  iniquity.  All  the  acts  of  the  hypocrite,  even  his  good  works,  are  evil,  because  they  are  done  in 
hypocrisy. 

25.  Floods.  Rather,  "  rivers,"  24-27.  These  verses  strikingly  picture  the  difference  between  a  soul  resting 
on  God's  word,  and  one  resting  on  the  natural  impulses  of  man.    The  day  of  trial  discoverB  the  difference. 

10 


Christ  cleanseti 


ST.    MATTHEW,    VIII. 


fhe  leper. 


26  And  every  one  that  heareth  these  sayings  of 
mine,  and  doeth  tlieni  not,  shall  be  likened  unto 
a  foolish  man,  which  built  his  house  upon  the 
sand : 

27  And  the  rain  descended,  and  the  floods  came, 
and  the  winds  blew,  and  beat  upon  that  house; 
and  it  fell :  and  great  was  the  fall  of  it. 

28  And  it  came  to  pass,  when  Jesus  had  ended 
these  sayings,  the  people  were  astonished  at  his 
doctrine : 

29  For  he  taught  them  as  one  having  authority, 
and  not  as  the  scribes. 


one  that  heareth  these  words  of  mine, 
and  doeth  them  not,  shall  be  likened  unto 
a  foolish  man,  which  built  his  house  upon 

27  the  sand :  and  the  rain  descended,  and  the 
floods  came,  and  the  winds  blew,  and  smote 
upon  that  house;  and  it  fell:  and  great 
w^as  the  fall  thereof, 

28  And  it  came  to  pass,  when  Jesus  ended 
these  words,  the  multitudes  were  aston- 

29  ished  at  his  teaching :  for  he  taught  them 
as  one  having  authority,  and  not  as  their 
scribes. 


29.  As  one  having  authority,  and  not  as  the  scribes.  These  are  two  thoughts,  not  one.  First,  Christ 
taught  with  an  irresistible  authority,  so  that  the  people  were  profoundly  impressed  with  the  power  of  his  words. 
Second,  he  taught,  not  the  traditionary  glosses  of  ine  scribes,  but  fresh  illustrations  of  truth,  so  that  the  people 
were  attracted  to  his  teaching.  The  Sermon  on  the  il  junt  may  be  thus  epitomized  to  show  its  connections  :  Blessed 
are  God's  people,  spiritual  lights  to  the  world,  who  keep  God's  law  in  the  spirit  as  well  as  letter,  whose  religious 
duties  are  therefore  performed  as  before  God  and  not  men;  who,  being  heavenly-minded,  abandon  all  worldly 
anxieties,  and  exercise  all  kindly  feelings  toward  their  fellow-men  (while  they  resen'e  their  highest  spiritual  com- 
munion for  their  godly  brethren),  thus  choosing  the  unfashionable  path  of  a  sincere  religion  without  hj'pocrisir. 


CHAPTER    VIII. 


2.  Clirist  cleanseth  the  leper,  5.  Healeth  the  centurion's  servant,  14.  Peter's  mother  in  law,  16.  and  many  other 
diseased;  18.  Sheweth  how  he  is  to  be  followed ;  23.  Stilleth  the  tempest  on  the  sea,  28.  driveth  the  devils 
out  of  two  men  possessed,  31.  and  suffereth  them  to  go  into  the  swine. 


1  Whex  he  was  come  down  from  the  mountain, 
great  multitudes  followed  him. 

2  And,  behold,  there  came  a  leper  and  w^or- 
shipped  him,  saying,  Lord,  if  thou  wilt,  thou  canst 
make  me  clean. 

o  And  Jesus  put  forth  Ms  hand,  and  touched 
him,  saying,  I  will;  be  thou  clean.  And  immedi- 
ately his  leprosy  was  cleansed. 

4  And  Jesus  saith  unto  him.  See  thou  tell  no 
man;  but  go  thy  way,  shew  thyself  to  the  priest, 
and  offer  the  gift  that  Moses  commanded,  for  a  tes- 
timony unto  them. 

o  1['And  when  Jesus  was  entered  into  Caperna- 
um, there  came  unto  him  a  centurion,  beseeching 
him, 


1  AxD  when  he  was  come  down  from  the 
mountain,  great  multitudes  followed  him. 

2  And  behold,  there  came  to  him  a  leper  and 
worshipped   him,   saying.   Lord,   if    thou 

3  wilt,  thou  canst  make  me  clean.  And  he 
stretched  forth  his  hand,  and  touched  him, 
saying,  I  will;  be  thou  made  clean.     And 

4  straightway  his  leprosy  was  cleansed.  And 
Jesus  saith  unto  him.  See  thou  tell  no 
man;  but  go  thy  way,  shew  thyself  to  the 
priest,  and  offer  the  gift  that  Moses  com- 
manded, for  a  testimony  unto  them. 

5  And  when  he  was  entered  into  Caper- 
naum, there  came  unto  him  a  centurion, 

6  beseeching    him,  and    saying,   Lord,   my 


1.  Tlie  mountain.    See  chap.  5  :  1. 

2.  A  leper.  Leprosy  has  always  been  prevalent  in  the  East.  That  it  was  curable,  we  may  ascertain  from  Lev. 
13  :  17,  37.  46,  and  Lev.  IJ  :  2-32.  Its  terrible  character,  however,  disfiguring  and  mutilating  the  person,  made  it  the 
type  of  sin  ;  and  so  it  was  treated  in  the  ceremonial  law.  The  separation  of  the  leper  from  his  race  was  a  vivid  token 
of  the  division  between  sin  and  holiness.  Read  the  cited  chapters  of  Leviticus  for  a  full  understanding  of  this. 
I.ord  ;  that  is,  "  Sir."  The  leper  did  not  salute  Christ  as  God,  perhaps  not  even  as  the  Messiah  that  was  to  come; 
but  only  as  a  prophet  of  God,  who  had  shown  his  power  to  heal  the  sick.  He  may  have  approached  Jesus  in  humble 
dependence  upon  God,  but  of  that  we  are  not  informed.  If  thou  wilt.  He  knew  the  power  of  Jeeus,  but  was  not 
sure  ot  his  willingness.  Make  me  clean.  The  ceremonial  cleansing  would  naturally  follow  the  physical  cleansing 
or  healing. 

4.  See  thou  tell  no  man.  From  the  additional  statement  in  Mark  1 :  45,  we  may  gather  that  this  command 
(which  was  disobeyed  through  a  mistaken  exhibition  of  gratitude)  was  given  to  prevent  a  popular  tumult  in  the 
cities.  Such  tumults  did  occur  during  our  Sa\iour's  course;  as,  for  example,  when  they  sought  to  make  him  a  king 
(.John  5  :  15).  The  gift  that  Moses  commanded.  Jesus  houore  the  law,  and  orders  conformity  to  it.  The  old 
dispensation  was  still  in  force.  The  gift  (sacrificial)  which  a  poor  man  was  to  offer  was  one  lamb,  two  doves,  and 
one  tenth-deal  of  flour,  with  a  log  of  oil  (see  Lev.  14:  2-32). 

5.  Capernaum.  This  town  was  on  the  west  side  of  the  Sea  of  Galilee.  Some  place  *t  at  Khan  Minyeh,  at  the 
north  end  of  the  plain  of  Geunesaret,  six  miles  from  the  entrance  of  the  Jordan:  others  consider  Tell  HQm,  three 
miles  nearer  the  Jordan,  as  the  true  site.  A  centurion.  In  the  Roman  army  a  centurion  was  the  commander  of  a 
century,  or  half-maniple.  The  legion  consisted  of  4,200  soldiers,  divided  into  1,200  hastati,  1,200  principes,  600 
trkirii,  and  1,200  relites.  The  hastati,  principes,  and  triarii  were  divided  each  into  ten  tna)ii])tes.  Hence  a  maniple 
of  either  of  the  former  two  was  composed  of  120  men,  while  a  maniple  of  the  triarii  was  composed  of  only  60  men. 
As  each  maniple  had  two  centuries,  the  centurion  was  a  commander  of  60  or  30  men.  The  name  would  imply  that  he 
commanded  a  hundred  men ;  but  the  name  had  reference  to  an  earlier  division  :  or  it  is  probable  that  the  exact  army 
division  was  not  always  maintained  (compare  Acts  23:  23).  Came  unto  him.  What  we  do  by  another  we  do 
ourselves.    From  Luke  7  :  3,  we  see  that  the  centurion  did  not  come  in  person,  but  sent  Jewish  friends  to  Christ. 

17 


The  centurion's 


ST.    MATTHEW,    VIIL 


servant  healed, 


6  And  saying,  Lord,  my  servant  lieth  at  home 
sick  of  the  palsy,  grievously  tormented. 

7  And  Jesus  salth  unto  him,  I  will  come  and 
heal  him. 

8  The  centurion  answered  and  said,  Lord,  I  am 
not  worthy  that  thou  shouldest  come  under  my 
roof:  but  speak  the  word  only,  and  my  servant 
shall  be  healed. 

9  For  I  am  a  man  under  authority,  having 
soldiers  under  me:  and  I  say  to  this  man,  Go,  and 
he  goeth ;  and  to  another.  Come,  and  he  cometh ; 
and  to  my  servant,  Do  this,  and  he  doeth  It. 

10  When  Jesus  lieard  /7,  he  marvelled,  and  said 
to  them  that  followed,  Verily,  I  say  unto  you,  I 
have  not  found  so  great  faith,  no,  not  in  Israel. 

11  And  I  say  unto  you,  That  many  shall  come 
from  the  east  and  west,  and  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of 
heaven. 

12  But  the  children  of  the  kingdom  shall  be  cast 
out  into  outer  darkness:  there  shall  be  weeping 
and  gnashing  of  teeth. 

1:3  And  Jesus  said  itnto  the  centurion,  Go  thy 
way;  and  as  thou  hast  believed,  .so  be  it  done  unto 
thee.  And  his  servant  was  healed  in  the  selfsame 
hour. 

14  H  And  when  Jesus  was  come  into  Peter's 
house,  he  saw  his  wife's  mother  laid,  and  sick  of  a 
fever. 

15  And  he  touched  her  hand,  and  the  fever  left 
her:  and  she  arose,  and  ministered  unto  them. 

16  •[  When  the  even  was  come,  they  brought 
unto  him  many  that  were  possessed  with  devils: 
and  he  cast  out  the  spirits  with  his  word,  and 
healed  all  that  'were  sick : 

17  That  it  might  be  fulfilled  which  was  spoken 
by  Esaias  the  prophet,  saying,  Himself  took  our 
infirmities,  and  bare  our  sicknesses. 

18  1[  Now  when  Jesus  saw  great  multitudes 
alx)ut  him,  he  gave  commandment  to  depart  unto 
the  other  side. 


'servant  lieth  in   the  house   sick  of  the 

7  palsy,  grievously  tormented.    And  he  saith 

8  unto  him,  I  will  come  and  heal  him.  And 
the  centiu-ion  answered  and  said.  Lord.  I 
am  not  '-^  worthy  that  thou  shoulilest  come 
under  my  roof:  but  only  say  ^the  word, 

9  and  my  ' servant  shall  be  healed.  For  I 
also  am  a  man  *  under  authority,  having 
under  myself  soldiers:  and  I  say  to  this 
one.  Go,  and  he  goeth;  and  to  another, 
Come,  and  he  cometh ;  and  to  my  ^  servant, 

10  Do  this,  and  he  doeth  it.  And  when  Jesus 
heard  it,  he  marvelled,  and  said  to  them 
that  followed.  Verily  I  say  unto  you,  «  I 
have  not  found  so  great  faith,  no,  not  in 

11  Israel.  And  I  say  unto  you,  that  many 
shall  come  from  the  east  and  the  west, 
and  shall  '  sit  down  with  Abraham,  and 
Isaac,    and    Jacob,    in    the    kingdom    of 

12  heaven :  but  the  sons  of  the  "kingdom 
shall  be  cast  forth  into  the  outer  darkness: 
there  shall  be  the  weepingand  gnashing;  of 

13  teeth.  And  Jesus  said  unto  the  centurion. 
Go  thy  way;  as  thou  hast  believed,  .so  be 
it  done  unto  thee.  And  the  '  servant  was 
healed  in  that  hour. 

14  .  And  when  Jesus  was  come  into  Peter's 
house,  he  saw  his  wife's  mother  lying  sick 

15  of  a  fever.  And  he  touched  her  hand,  and 
the  fever  left  her;  and  she  arose,  and  min- 

16  istered  unto  him.  And  when  even  was 
come,  they  brought  vuito  him  many  **  pos- 
sessed with  devils:  and  he  cast  out  the 
spirits  with  a  word,  and  healed  all  that 

17  were  sick :  that  it  might  be  fulfilled  which 
was  spoken  ^by  Isaiah  the  prophet,  saying. 
Himself  took  our  infirmities,  and  bare  oiu- 
diseases. 

18  Xow  when  Jesus  saw  great  multitudes 
about  him,  he  gave  commandment  to  de- 

19  part  unto  the  other  side.    And  there  came 


as  in  Luke  7:8     ^  Qy,  bond- 
great  faith      '  dr.  lec/ine. 


^  Or,  boy.  ^  GrT.fiHfflcient.  ^  dr.  with  a  word.  *  Some  ancient  authorities  insert  .sp^ . 
nerraiit.  «  Maiiy  ancient  authorities  read  With  no  man  in  Israel  have  I  found  i 
'  Or,  demoniacs.    "  Or,  through. 

6.  My  servant.  Literally,  "  my  boy,"  according  to  a  custom  iu  some  countries  even  to-day,  by  which  a  man- 
servant, however  old,  is  called  a  boy. 

9.  Under  autliority.  "  In  a  system  of  rank,  with  those  above  me  whom  I  obej%  and  those  below  me  who  obey 
me."  He  likens  our  Lord's  command  over  diseases  to  his  command  over  soldiers.  He  knew  what  it  was  to  obey,  and 
w-hat  it  was  to  command.  My  servant.  Literally,  "  my  slave  "  (or  bond-servant).  It  may  refer  to  the  very  "  boy  " 
who  lay  ill.     But  the  word  iu  Greek  is  different. 

10.  Marvelled.  Not  "  seemed  to  marvel."  Our  Lord  had  a  true  human  experience.  Not  in  Israel.  The 
Roman's  faith  in  our  Lord's  power  was  superior  to  that  of  any  of  his  Israelitish  followers.  This  event  gave  our 
Lord  occasion  to  predict  the  Gentile  increase  of  the  Church  of  God. 

11.  King:doni  of  heaven.    See  on  chap.  7  :  21.    Sit  down.    Literally,  "  recline." 

13.  Sons  of  the  kingdom.  Members  of  God's  \-isible  church.  In  chap.  13 :  38,  the  same  phrase  is  use<l  for 
the  members  of  God's  true  and  invisible  church.  Outer  darkne.ss.  The  figure  is  that  of  the  banquet.  The  godly 
are  banqueting  with  Abraham,  Isa;u;,  and  Jacob,  while  the  ungodly  are  in  the  darkness  outside  of  the  palace.  There 
shall  be  the  weeping  and  gnashing  of  teeth.  Matthew  uses  this  phrase  sis  times,  and  Luke  once,  as  spoken 
by  our  Lord.  Grief  and  nige  at  their  exclusion  are  thus  ^ividly  denoted.  The  allusion  is  to  Ps.  112 :  10.  The  gnash- 
ing of  teeth  as  a  sign  of  rage  is  mentioned  several  times  in  the  Psalms,  and  once  in  Job. 

13.  As  thou  hast  believed,  so  be  it  done  unto  thee.     This  is  the  practical  principle  of  the  Christian  life. 

14.  Peter's  wife's  mother.  Peter  did  not  set  an  example  of  celibacy.  Those  who  call  themselves  the  succes- 
sors of  Peter  have  invented  a  system  which  casts  repi-oach  on  Peter. 

16.  Possessed  with  devils.  Kather,  "  demoniacs,"  or  "  demonized  powers."  They  were  those  iu  whom 
evil  spirits  had  taken  up  their  abode.  They  were  different  from  lunatics.  Lunatics  act  consistently  from  wrong 
impressions.  These  saw  every  thing  aright,  but  wilfullj-  acted  with  perverseness.  They  were  in  a  moral  slavery. 
Their  wills  were  depraved.  Whether  this  form  of  disorder  is  still  found,  or  whether  it  was  permitted  only  for  the 
time  when  the  Messiah  appeared,  is  a  question  not  yet  solved.  In  all  cases  where  this  affliction  is  mentioned,  the 
word  "devil  "  should  not  be  used,  but  "demon."  There  is  but  one  devil,  Satan;  and  millions  of  demons  are  subject 
to  him.     Whether  these  are  another  order  of  fallen  angels,  or  whether  they  are  deceased  wicked  men,  we  cannot  tell. 

17.  Himself  took  our  inflruiities.  This  quotation  (from  Isa.  .53 ;  i)  follows  the  Hebrew,  and  not  the  Greek, 
of  the  Seventy.  It  refers  to  Christ's  xijynpnthij,  not  his  vicarious  work.  That  is  referred  to  iu  verse  5  of  the  same 
chapter  of  Isaiah.     In  this  fourth  verse,  the  prophet  speaks  of  bodily  sicknesses  and  pains. 

18.  The  other  side  of  the  Sea  of  Galilee;  that  is,  the  eastern  shore,  the  country  of  the  Gergcscncs  or  Gada- 
renes  (compare  verse  28). 

18 


Christ  stilleth  the  tempest, 


ST.    MATTHEW,    YIIL 


and  castetli  out  devils. 


19  And  a  certain  scribe  came,  and  said  unto 
him,  Master,  I  will  follow  thee  whithersoever  thou 
goest, 

20  And  Jesus  saith  unto  him.  The  foxes  have 
holes,  and  the  birds  of  the  air  have  nests;  but  the 
Son  of  man  hath  not  where  to  lay  his  head. 

21  And  another  of  his  disciples  said  unto  him, 
Lord,  suffer  me  first  to  go  and  bury  my  father. 

22  But  .Jesus  said  unto  him.  Follow  me;  and  let 
the  dead  bury  their  dead. 

23  IF  And  when  he  was  entered  into  a  ship,  his 
disciples  followed  him. 

24  And,  behold,  there  arose  a  great  tempest  in 
the  sea,  insonuich  that  the  ship  was  covered  with 
the  waves :  but  he  was  asleep. 

25  And  his  disciples  came  to  him,  and  awoke 
him,  saying.  Lord,  save  us:  we  perish. 

26  And  he  saith  imto  them.  Why  are  ye  fearful, 
O  ye  of  little  faith  ?  Then  he  arose,  and  rebuked 
the  winds  and  the  sea;  and  there  was  a  great  calm. 

27  But  the  men  marvelled,  saying.  What  manner 
of  man  is  this,  that  even  the  winds  and  the  sea 
obey  him ! 

28  IF  And  when  he  was  come  to  the  other  side 
into  the  country  of  the  Gergesenes,  there  met  him 
two  possessed  with  devils,  coming  out  of  the 
tombs,  exceeding  fierce,  so  that  no  man  might  pass 
by  that  way. 

29  And,  behold,  they  cried  out,  saying.  What 
have  we  to  do  with  thee,  Jesus,  thou  Son  of  God  ? 
art  thou  come  hither  to  torment  us  before  the  time  ? 

30  And  there  was  a  good  way  off  from  them  a 
herd  of  many  swine  feeding. 

31  So  the  devils  besought  him,  saying.  If  thou 
cast  us  out,  suffer  us  to  go  away  into  the  herd  of 
swine. 

32  And  he  said  unto  them.  Go.  And  when  they 
were  come  out,  they  went  into  the  herd  of  swine : 
and,  behold,  the  whole  herd  of  swine  ran  violently 
down  a  steep  place  into  the  sea,  and  jperished  in 
the  waters. 

33  And  they  that  kept  them  fled,  and  went  their 
■ways  into  the  city,  and  told  everything,  and  what 
was  befallen  to  the  possessed  of  the  devils. 

34  And,  behold,  the  whole  city  came  out  to  meet 
Jesus:  and  when  they  saw  him,  they  besought  him 
that  he  would  depart  out  of  their  coasts. 


1  a  scribe,  and  said  unto  him,  2  Master,  I 
will  follow  thee  whithersoever  thou  goest. 

20  And  Jesus  saith  unto  liim.  The  foxes  have 
holes,  and  the  birds  of  the  heaven  have 
3  nests ;  but  the  Son  of  man  hath  not  where 

21  to  lay  his  head.  And  another  of  the  disci- 
ples said  unto  him.  Lord,  suffer  me  first  to 

22  go  and  bury  my  father.  But  Jesus  saitlx 
unto  him.  Follow  me;  and  leave  the  dead 
to  bury  their  own  dead. 

23  And  when  he  was  entered  into  a  boat, 

24  his  disciples  folloAved  him.  And  behold, 
there  arose  a  great  tempest  in  the  sea,  in- 
somuch that  the  boat  was  covered  with  the 

25  waves :  but  he  was  asleep.  And  they  came 
to  him,  and  awoke  him,  saying,  Save,  Lord ; 

26  we  perish.  And  he  saith  unto  tb.em.  Why 
are  ye  fearful,  O  ye  of  little  faith  ?  Then 
he  arose,  and  rebuked  the  winds  and  the 

27  sea;  and  there  was  a  great  calm.  And  the 
men  marvelled,  saying,  What  manner  of 
man  is  this,  that  even  the  winds  and  the 
sea  obey  him  ? 

28  And  when  he  was  come  to  the  other  side 
into  the  country  of  the  Gadarenes,  there 
met  him  two  ^  possessed  with  devils,  coming 
forth  out  of  the  tombs,  exceeding  fierce,  so 

29  that  no  man  could  pass  by  that  way.  And 
behold,  they  cried  out,  saying.  What  have 
we  to  do  with  thee,  thou  Son'of  God  ?  art 
thou  come  hither  to  torment  us  before  the 

30  time  ?    Now  there  was  afar  off  from  them 

31  a  herd  of  many  swine  feeding.  And  the 
^devils  besought  him,  saying.  If  thou  cast 
us  out,  send  us  away  into  the  herd  of  swine. 

32  And  he  said  imto  them.  Go.  And  they 
came  out,  and  went  into  the  swine:  and 
behold,  the  whole  herd  rushed  down  the 
steep  into  the  sea,  and  perished  in   the 

33  waters.  And  they  that  fed  them  fled,  and 
went  away  into  the  city,  and  told  every- 
thing, and  what  was  befallen  to  them  that 

34  were  ^  possessed  with  devils.  And  behold, 
all  the  city  came  out  to  meet  Jesus:  and 
when  they  saw  him,  they  besought  him 
that  he  would  depart  from  tlieir  bor- 
ders. 


Gr.  one  scribe.    2  Or,  Teacher.    3  Gr.  lodgijig-jylaces.    *  Or,  demo7iiacs.    s  Q-r.  demons. 


rith  a  view  of  self-denial. 

') .    Birds  do  not  live  in  nests.    Nests  are 


19.  A  scribe.    He  was  full  of  self-confidence.    Our  Lord  checks  him  • 

80.  Holes  (i.e.,  dens),  nests  (rather,  "  lodging-places  "  or  "perches 
only  for  breeding. 

21.  Another  of  the  disciples.  This  one  was  timid.  Ilis  excuse  to  bury  his  father  could  not  mean  that  hia 
father  lay  dead,  because  they  bury  in  the  East  immediately  after  death,  but  that  his  father  was  very  old,  or  very  ill, 
and  he  wished  to  stay  with  him  till  he  should  die,  that  he  might  perform  the  last  offices  for  him. 

23.  L.et  the  dead  bury  their  dead.  There  are  enough  spiritually  dead  who  can  bury  their  physically  dead 
relatives.  The  following  Christ,  in  this  passage,  does  not  mean  mere  discipleship,  but  aposlleship,  or  at  least  a  tem- 
porary apostleship,  like  that  of  the  Seventy  (Luke  10 :  1).     Those  summoned  were  already  disciples. 

38.  Gadarenes.  Some  manuscripts  read  "  Gergesenes."  Gatlara  was  a  city  of  eminence  six  miles  south-eapt 
of  the  Sea  of  Galilee.  Its  territory  probably  extended  to  the  sea.  Origen  states  that  Gergesa  was  an  old  city  near  the 
lake.  Dr. Thomson  ("The  Land  and  the  Book")  mentions  its  ruins  as  Gersa,  within  a  few  rods  of  the  shore.  Its 
territory  was  probably  included  in  that  of  Gadara.     Hence  either  name  would  be  appropriate. 

39.  It  was  a  peculiarity  of  the  demoniac  that  the  man's  voice  was  used  by  the  demons. 

30.  A  herd  of  many  swine.  The  eating  of  swine  was  forbidden  to  the  .Jews,  If  these  Gadarene  people 
were  .Jews,  they  were  probably  carrying  on  this  business  to  provide  the  swine's  flesh  for  the  Gentile  inhabitants  of 
the  city  Gadara. 

34.  The  whole  city.    This  may  mean  Gadara,  or  it  may  mean  Gergesa.    See  note  on  verse  28. 

19 


The  palsy  cured. 


ST.  :mattiiew,  ix. 


The  calling  of  Matthew, 


CHAPTER    IX. 

2.  Christ  cnring  one  sick  of  the  palsy,  9.  calleth  Matthew  from  the  receipt  of  cnstom,  10.  eateth  with  pnhlicans 
and  sinners,  14.  defendeth  his  disciples  for  not  fasting,  20.  cureth  the  bloody  issue,  23.  raiseth  from  death 
Jairus'  daughter,  27.  giveth  sight  to  two  blind  men,  32.  healeth  a  dumb  man  possessed  of  a  devil,  36.  and 
hath  compassion  of  the  multitude. 


1  AxD  he  entered  into  a  ship,  and  passed  over, 
anil  came  into  his  own  city. 

2  And,  behold,  they  brought  to  him  a  man  sick 
of  the  palsy,  lying  on  a  bed:  and  Jesus  seeing 
their  faith  said  unto  the  sick  of  the  palsy;  Son, 
be  ot  good  clieer;  thy  sins  be  forgiven  thee. 

3  And,  behold,  certain  of  the  scribes  said  within 
themselves,  This  man  blasphemeth. 

4  And  Jesus  knowing  their  thoughts  said, 
"Wherefore  think  ye  evil  in  your  hearts  '? 

5  For  whether  is  easier,  to  say,  Thy  sins  be  for- 
given thee;  or  to  say,  Arise,  and  walk  ? 

0  But  that  ye  may  know  that  the  Son  of  man 
hath  power  on  earth  to  forgive  sins,  (then  saith  he 
to  the  sick  of  the  palsy,)  Arise,  take  up  thy  bed, 
and  go  unto  thine  house. 

7  And  lie  arose,  and  departed  to  his  house. 

8  But  when  the  multitude  saw  it,  they  mar- 
velled, and  glorified  God,  which  had  given  such 
power  unto  men. 

9  1[  And  as  Jesus  passed  forth  from  thence,  he 
saw  a  man,  named  Matthew,  sitting  at  the  receipt 
of  custom:  and  he  saith  mito  him,  Follow  me. 
And  he  arose,  and  followed  him. 

10  •:  And  it  came  to  pass,  as  Jesus  sat  at  meat 
in  the  house,  behold,  many  publicans  and  sinners 
came  and  sat  down  with  him  and  his  disciples. 

11  And  when  the  Pharisees  saw  it,  they  said 
unto  his  disciples,  Why  eateth  your  Master  with 
publicans  and  sinners  ? 


1  AxD  he  entered  into  a  boat,  and  crossed 

2  over,  and  came  into  his  own  city.  And 
behold,  they  brought  to  him  a  man  sick  of 
the  palsy,  lying  on  a  bed :  and  Jesus  seeing 
their  faith  said  unto  the  sick  of  the  palsy, 
^Son,  be  of  good  cheer;  thy  sins  are  for- 

3  given.  And  behold,  certain  of  the  scribes 
said   within  themselves,   This  man  blas- 

4  phemeth.  And  Jesus  ^  knowing  their 
thoughts  said,  Wherefore  think  ye  evil  in 

5  your  hearts?  For  whether  is  easier,  to 
say,   Thy  sins   are  forgiven;    or  to   say, 

6  Arise,  and  walk ?  But  that  ye  may  know 
that  the  ^on  of  man  hath  ^  power  on  earth 
to  forgive  sins  (then  saith  he  to  the  sick  of 
the  palsy),  Arise,  and  take  up  thy  bed,  and 

7  go  imto  thy  house.    And  he  arose,  and  de- 

8  parted  to  his  house.  But  when  the  mul- 
titudes saw  it,  they  were  afi-aid,  and 
glorified  God,  which  had  given  such  ^  power 
unto  men. 

9  And  as  Jesus  passed  by  from  thence,  he 
saw  a  man.  called  Matthew,  sitting  at  the 
place  of  toll:  and  he  saith  unto  him,  Fol- 
low me.     And  he  arose,  and  followed  him. 

10  And  it  came  to  pass,  as  he  *  sat  at  meat 
in  the  house,  behold,  many  publicans  and 
sinners  came  and  sat  down  with  Jesus  and 

11  his  disciples.  And  when  the  Pharisees 
saw  it,  they  said  unto  his  disciples.  Why 
eateth  your  ^  Master  with  the  publicans  and 


Gr.  Child.    ^  Many  ancient  authorities  read  .9eei>i^.  ^  Or,  authcn'ity.  *  Grr.  recliiiecl :  and  so  always.   ^  Or,  Tttu/ier. 


1.  Crossed  over  the  lake,  from  the  eastern  side.  His  own  city.  Cai>ernaani,  called  his  own  city,  because  he 
spent  most  of  his  time  there.    Heuce  it  was  "  exalted  to  heaven  "  (Luke  10 :  15,  and  chap.  11 :  23). 

2.  A  man  sick  of  the  palsy.  See  the  record  in  Mark  (2:  1-12)  and  Lnke  (.5:  17-26)  for  the  details  of  this 
miracle.  Thy  sins  are  forgiven.  It  may  be  that  special  sins  had  made  this  young  man  a  paralytic,  or  it  may  be 
that  our  Saviour  only  desired  to  introduce  the  cure  with  a  declaration  of  reward  to  the  man's  faith,  pronouncing  his 
sins  generally  to  be  forgiven.  That  the  man  was  young,  we  argue  from  the  use  by  our  Saviour  of  tlie  word  "  son  " 
(or  strictly  "  child")  in  addressing  him. 

5.  Whether  ig  easier ;  i.e.,  "  which  is  easier  ?  "  The  reasoningof  our  Lord  seems  to  be  this :  "  You  say  that  I 
am  assuming  what  does  not  belong  to  rae,  when  I  absolve  a  man  from  sin  ;  and  you  believe  that  an  outward  visible  cure 
of  the  man's  body  would  be  impossible  to  me.  It  is  easy,  you  think,  to  say,  '  Thy  sins  be  forgiven  thee,'  for  there 
is  no  visible  proof  of  the  result;  but  it  is  a  hard  thing  to  say  to  the  paralytic,  '  Walk,'  for  the  visible  non-fuldlraeut 
of  the  order  would  prove  the  imposture.    I  therefore  meet  you  on  your  own  ground,  and  heal  the  paralytic." 

8.  Such  power  unto  men.  There  was  no  recognition  of  Christ  as  God,  or  even  as  the  Messiah,  but  only  as  a 
roan  honored  of  God,  a  prophet  through  whom  God  spoke.  There  was  no  thought  as  yet  of  ascribing  the  miracles 
to  Beelzebub. 

9.  Matthew.  This  name,  and  Matthias,  as  well  as  Mattathah  (Ez.  10 :  33) ,  or  Mattatha  (Luke  3 :  31 ) ,  Matthat 
(Luke  3:  24),  Mattan  (2  Ivings  11  :  18),  and  Mattithiah  (Kz.  10:  4:5),  or  Mattathias  (Luke  3:  2G),  seem  to  V>e  forms  of 
Mattaniah  (2  Kings  24 :  17),  which  means  "  God's  gift."  He  is  called  in  Mark  2 :  14,  "  Levi,  the  son  of  Alpheus." 
Luke  also  (.5  :  27)  calls  him  Levi.  There  was  a  James,  the  eon  of  Alpheus,  also  an»ong  the  apostles  (chap.  10 :  3) ; 
but  we  are  not  led  to  suppose  them  to  be  brothers.  Alpheus,  or  Halpbi,  may  have  been  a  common  name.  Levi  was 
perhaps  the  original  name  of  the  ai)Oslle  and  evangelist,  whose  calling  to  aecomiiany  Jesus  is  here  recorded ;  and 
Matthew,  his  name  assumed  on  becoming  an  apostle.  Place  of  toll,  lay  the  side  of  the  lake,  where  the  tisb-tax  was 
paid.  Follow  me.  Xot  a  call  to  a  spiritual  life,  but  a  call  to  a  pergonal  following.  Matthew,  doubtless,  knew 
Jesus  well  before,  and  had  yielded  his  heart  to  him.  He  had  certainly  been  preparing  for  this  following,  or  he  could 
not  have  left  his  toll-house  so  immediately.     He  must  have  settled  his  business  affaire  as  an  honest  man. 

10.  Sat  at  meat;  i.e.,  reclined  at  table,  after  the  manner  of  the  ancients.  In  the  house.  Matthew's  house 
(compare  Mark  2:  1.5,  and  Luke  5:  29).  Publicans.  See  on  chap.  5  :  46.  Sinners.  Gross  sinners,  known  con- 
spicuously in  the  community  as  such. 

11.  Why  eateth,  etc.  The  .lews,  by  a  forced  interpretation  of  their  law,  deemed  it  n  sin  to  partake  of  a  meal 
in  company  with  unholy  i)eople.  They  were  forbidden  to  eat  certain  articles  of  food  which  were  found  on  heathen 
tables,  and  hence  they  could  not  generally  cat  wilU  a  heathen.     But  this  did  not  forbid  their  partaking  in  compauy 

20 


Christ  defendetli  his  disciple 


ST.    .AIATTHE^V,    IX. 


for  not  fasting. 


12  But  when  Jesus  heard  that,  he  said  unto  them, 
They  that  be  whole  need  not  a  physician,  but  they 
that  are  sick, 

1.3  But  go  ye  and  learn  what  that  meaneth,  I 
will  have  mercy,  and  not  sacrifice;  for  I  am  not 
come  to  call  the  righteous,  but  sinners  to  repent- 
ance. 

14  IT  Then  came  to  him  the  disciples  of  John, 
saying.  Why  do  we  and  the  Pharisees  fast  oft,  but 
thy  disciples  fast  not  ? 

15  And  Jesus  said  unto  them,  Can  the  children 
of  the  bridechamber  mourn,  as  long  as  the  bride- 
groom is  with  them  ?  but  the  days  will  come,  when 
the  bridegroom  shall  be  taken  from  them,  and  then 
shall  they  fast. 

16  No  man  putteth  a  piece  of  new  cloth  unto  an 
old  garment,  for  that  which  is  put  in  to  fill  it  up 
taketh  from  the  garment,  and  the  rent  is  made 
worse. 

17  Neither  do  men  put  new  wine  into  old  bottles : 
else  the  bottles  break,  and  the  wine  runneth  out, 
and  the  bottles  perish :  but  they  put  new  wine  into 
new  bottles,  and  both  are  preserved. 

18  IF  While  he  spake  these  things  unto  them, 
behold,  there  came  a  certain  ruler,  and  worshipped 
him,  saying.  My  daughter  is  even  now  dead:  but 
come  and  lay  thy  hand  upon  her,  and  she  shall 
live. 


12  sinnei-s  ?  But  when  he  heard  it,  he  said. 
They  that  are  ^  whole  have  no  need  of  a 

13  physician,  but  they  that  are  sick.  But  go 
ye  and  learn  what  this  meaneth,  I  desire 
mercy,  and  not  sacrifice :  for  I  came  not  to 
call  the  righteous,  but  sinners. 

14  Then  came  to  him  the  disciples  of  John, 
saying,  Why  do  we  and  the  Pharisees  fast 

15  2 oft,  but  thy  disciples  fast  not?  And 
Jesus  said  unto  them,  Can  the  sons  of  the 
bride-chamber  mourn,  as  long  as  the  bride- 
groom is  with  them  ?  but  the  days  will 
come,  when  the  bridegroom  shall  be  taken 
away  from  them,  and  then  will  they  fast. 

16  Ancl  no  man  putteth  a  piece  of  undressed 
cloth  upon  an  old  garment;  for  that  which 
should  fill  it  up  taketh  from  the  garment, 

17  and  a  worse  rent  is  made.  Neither  do  })ien 
put  new  wine  into  old  ^ wine-skins:  else 
the  skins  burst,  and  the  wine  is  spilled, 
and  the  skins  perish:  but  they  put  new 
wine  into  fresh  wine-skins,  and  both  are 
preserved. 

IS  While  he  spake  these  things  unto  them, 
behold,  there  came  a  *  ruler,  and  wor- 
shipped him,  saying,  My  daughter  is  even 
now  dead:    but  come  and  lay  thy   hand 

19  upon  her,  and  she  shall  live.    And  Jesus 


1  Gr.  strong.    ^  Some  ancient  authorities  omit  oft.    ^  That  is,  sAms  uned  as  bottles.    *  Gr.  one  ruler. 

with  a  wicljed  Jew.  Our  Lord  rebuked  the  over-righteousness  (which  overlooked  their  own  sinfulness)  by  his 
practice,  while  at  the  same  time  he  showed  his  holy  purpose  in  communing  with  these  well-known  sinners. 

13.  Tliey  that  are  whole.  This  was  an  accommodation  to  the  thoughts  of  the  Pharisees.  They  thought 
themselves  spiritually  whole,  while  the  gross  sinners  made  no  such  pretensions. 

13.  I  desire  mercy,  etc.  Quotation  from  Hos.  6  :  6,  quoted  again  by  our  Lord  in  reference  to  the  use  of  the  sab- 
bath (chap.  12:  7).  The  sentiment  as  expressed  by  the  prophet  is  put  in  the  Oriental  style,  and  means,  "  I  desire 
mercy  rather  than  sacrifice."  God  wishes  a  right  lieart  before  all  things.  External  things  are  of  second  importance, 
and  are  to  be  conformed  to  the  spiritual  principles.  The  Pharisees  looked  upon  externals  as  the  soul  of  religion, 
and  extended  those  externals  beyond  the  divine  law. 

13.  I  came  not  to  call  the  righteous,  but  sinners.  Luke  adds  (5:32),  "to  repentance."  So  the  old 
version  has  it  here,  and  in  Mark  2  :  17.    The  call  of  the  Saviour  is  to  repentance;  that  is,  to  a  new  life  in  him. 

14.  Fast  oft.  Tliere  was  but  one  day  of  fasting  ordained  in  the  law,  the  tenth  day  of  Tisri,  the  day  of  atone- 
ment (see  Lev.  16 :  29-34,  23 :  26-32,  and  Num.  29 :  7-11) ;  but  the  .Jews  had  added  many  fasts,  until  we  find  them  fast- 
ing twice  in  the  week  (Luke  18  :  12).  The  prophet  Zechariah  (chap.  10)  virtually  reproves  them  for  their  fasts.  Our 
Saviour's  reply  on  this  occasion  shows  that  fasts  must  be  natural,  and  not  mechanical.  When  a  real  time  of  sorrow 
comes,  then  let  God's  people  fast.  It  is  appropriate  and  helpful.  The  sons  of  the  bridechamber  are  the  bridegroom's 
friends.  Jesus  represents  himself  as  a  bridegroom,  and  his  disciples  as  the  sons  of  the  bridechamber.  Christ's  new 
dispensation  (."  undressed  cloth  "  and  "  new  wine  ")  was  not  to  be  joined  to  .Judaic  rites  ("old  garment"  and  "  old 
wineskins").  The  ascetic  side  of  the  Jewish  system,  which  had  been  exaggerated  by  the  Pharisees,  could  not  be 
assimilated  to  the  liberty  of  the  gospel.     Fasting  was  not  to  be  obligatory  in  the  Church  of  Christ. 

18.  While  he  spake  these  thins:s  unto  them,  behold,  there  came  a  ruler,  etc.  These  words 
show  that  Matthew's  order  is  chronological,  while  Mark's  and  Luke's  are  not. 


Matthew. 

1.  Gadarene  cure. 

2.  Paralytic. 

3.  Matthew's  call. 

4.  The  dinner. 
6.  Jairus. 


Mark. 


Lukt 


2.  Paralytic. 

2 

Paralytic. 

3.  Matthew's  call. 

3 

Matthew's  call. 

4.  The  dinner. 

4 

The  dinner. 

Corntields. 

Corntields. 

Withered  hand. 

Withered  hand. 

Appointment  of  twelve. 

Appointment  of  twelve 

Accu-satiou. 

Sayings. 

Mother  and  brethren. 

Centurion. 

Parables. 

Nain. 

1.  Gadarene  cure. 

John  Baptist. 

5.  Jairus. 

Woman. 
Parables. 
Mother  and  brethren. 

1 

Gadarene  cure. 

5 

Jairus. 

In  Matthew  we  cannot  separate  the  parts  of  the  narrative.  The  paralytic  was  healed  on  Jesus*  arrival  from  the 
Gadarene  country.  Matthew's  call  followed  immediately  (see  verse  9).  And  immediately  after  the  dinner  at 
Matthew's  house,  he  went  with  .Tairus.  Yet  Mark  puts  between  the  dinner  and  .Jairus  the  matter  of  several  weeks; 
and  so  does   Luke.      But  the   language  of    neither  Mark  nor  Luke  demands  chronological  order  as  Matthew's 

21 


Two  blind  men 


ST.    INIATTIIEW,    IX. 


receive  their  sigtt. 


19  And  Jesus  arose,  and  followed  hira,  and  so 
did  his  disciples. 

20  IF  And,  behold,  a  woman,  which  was  diseased 
with  an  issue  of  l)]ood  twelve  years,  came  behind 
/<(■»!,  and  touched  the  hem  of  his  garment: 

21  For  she  said  within  herself,  If  I  may  but 
touch  his  garment,  I  shall  be  whole. 

22  But  Jesus  turned  him  about,  and  when  he 
saw  her,  he  said.  Daughter,  be  of  good  comfort ; 
thy  faith  hath  made  thee  whole.  And  the  woman 
was  made  whole  from  that  hour. 

23  And  when  Jesus  came  into  the  ruler's  house, 
and  saw  the  minstrels  and  the  people  making  a 
noise, 

24  He  said  imto  them,  Give  place:  for  the 
maid  is  not  dead,  but  sleepeth.  And  they  laughed 
him  to  scorn. 

2o  But  when  the  people  were  put  forth,  he  went 
in,  and  took  her  by  the  hand,  and  the  maid  arose. 

26  And  the  fame  hereof  went  abroad  into  all 
that  land. 

27  1  And  when  Jesus  departed  thence,  two  blind 
men  followed  him,  crying,  and  saying,  Thou  son 
of  David,  have  mercy  on  us. 

28  And  when  he  was  come  into  the  house,  the 
blind  men  came  to  hira:  and  Jesus  saith  unto 
them.  Believe  ye  that  I  am  able  to  do  this  ?  They 
said  unto  him,  Yea,  Lord. 

29  Then  touched  he  their  eyes,  saying.  Accord- 
ing to  your  faith  be  it  unto  you. 

30  And  their  eyes  were  opened ;  and  Jesus  strait- 
Iv  charged  them,  saying.  See  that  no  man  know 
it. 

31  But  they,  when  they  were  departed,  spread 
abroad  his  fame  in  all  that  country. 

32  1"  As  they  went  out,  behold,  they  brought  to 
him  a  dumb  man  possessed  with  a  devil. 

33  And  when  the  devil  was  cast  out,  the  dumb 
spake :  and  the  nuiltitudes  marvelled,  saying.  It  was 
never  so  seen  in  Israel. 

34  But  the  Pharisees  said.  He  casteth  out  devils 
through  the  prince  of  the  devils. 

35  And  Jesus  went  about  all  the  cities  and  vil- 
lages, teaching  in  their  synagogvies,  and  preaching 
the  gospel  of  the  kingdom,  and  healing  every  sick- 
ness and  every  disease  among  the  people. 


arose  and  followed  him,  and  so  did  his 
disciples.  And  behold,  a  woman,  who 
had  an  issue  of  blood  twelve  vears, 
came  behind  him,  and  touched  the  border 
of  his  garment :  for  she  said  within  her- 
self. If  I  do  but  touch  his  garment,  I  shall 
be  1  made  whole.  But  Jesus  turning  and 
seeing  her  said,  Daughter,  be  of  good 
cheer;  thy  faith  hath  "-made  thee  whole. 
And  the  woman  was  iniade  whole  from 
that  hour.  And  when  Jesus  came  into  the 
ruler's  house,  and  he  saw  tlie  flute-players, 
anu  the  crowd  making  a  tunuilt,  he  said, 
Give  place:  for  the  da^msel  is  not  dead,  but 
sleepeth.  And  they  laughed  him  to  scorn. 
But  when  the  crowd  was  put  forth,  he 
entered  in,  and  took  her  by  the  hand;  and 
the  damsel  arose.  And  ^  the  fame  hereof 
went  forth  into  all  that  land. 

And  as  Jesus  passed  by  from  thence,  two 
blind  men  followed  him,  crying  out,  and 
saying,  Have  mercy  on  us,  thou  son  of 
David.  And  when  he  was  come  into  the 
house,  the  blind  men  came  to  him:  and 
Jesus  saith  unto  them.  Believe  ye  that  I  am 
able  to  do  this  ?  They  say  imto  him.  Yea, 
Loi'd.  Then  touched  he  their  eyes,  saying, 
According  to  your  faith  be  it  done  mito 
you.  And  their  eyes  were  opened.  And 
Jesus  ■*  strictly  charged  them,  saying.  See 
that  no  man  know  it.  But  they  went 
forth,  and  spread  abroad  his  fame  in  all 
that  land. 

And  as  they  went  forth,  behold,  there 
was  brought  to  him  a  dumb  man  possessed 
with  a  ^  devil.  And  when  the  °  devil  was 
cast  out,  the  dumb  man  spake:  and  the 
multitudes  marvelled,  saying.  It  was  never 
so  seen  in  Israel.  But  the  Pharisees  said, 
•^  By  the  prince  of  the  ^  devils  cast^h  he  out 
"  devils. 

And  Jesus  went  about  all  the  cities  and 
the  villages,  teaching  in  their  synagogues, 
and  preaching  the  gospel  of  the  kingdom, 
and  healing  all  manner  of  disease  and  all 
manner  of  sickness.     But  Avhen  he  saw  the 


1  Or,  saved.    ^  Or,  saved  thee.    ^  Gr.  this  fame.    *  Or,  sternly.    ^  Gr.  demo7i.    *  Or,  In.    '  Gr.  demons. 

does.  Luke's  phrase,  "in  order"  (  1:3),  refers  to  order  of  subject.  Luke  combiues  like  teachings  in  groups. 
A  ruler.  Literally,  one  ruler,  one  of  several  who  belonged  to  the  Capernaum  synagogue  (see  Mark  o:  22). 
His  name,  we  find  from  the  other  evangelists,  was  Jair  (in  Greek,  Jairus).  AVorshipped.  There  is  no  divine 
worship  implied.  Jairus  fell  down  at  our  Lord's  feet,  as  to  a  superior.  My  daughter.  An  only  daughter,  twelve 
years  old  (Luke  8  :  42).  Is  even  now  dead ;  i.e.,  is  so  far  gone,  that  we  may  say  she  is  virtually  dead.  The  other 
evangelists  are  more  particular  in  describing  these  scenes.    Xoue  of  them,  however,  gives  the  disease  of  the  child. 

20.  A  woman  Avho  had  an  issue  of  blood.  This  incident,  checking  the  progress  of  Jesus  to  the  ruler's 
house,  was  a  great  trial  to  his  faith ;  but  it  triumphed  (see  Mark  5 :  36). 

21.  If  I  do  hut  touch  his  garment.  This  was  not  superstition.  It  was  confidence  in  Jeeus  as  a  person. 
Her  touch  would  be  her  application  of  faith  in  him.    Hence  Jesus  says  to  her,  "  Thy  faith  hath  made  thee  whole." 

23.  The  flute-player.  Hired  to  play  melancholy  music  at  a  death.  Making  a  tumult,  or  noise,  from 
wailing,  according  to  the  custom  at  an  Oriental  burial,  which  occurs  very  soon  after  death. 

24.  Laughed  him  to  scorn.     Ridiculed  him,  as  speaking  foolishly. 

27.  Son  of  David.  The  name  which  the  Jews  used  for  the  expected  Messiah,  by  reason  of  such  prophecies  as 
Jer.  33:  l-i.     These  blind  men  recognized  Jesus  as  Israel's  Messiah.     Their  spiritual  eyes  were  clear. 

28.  To  do  this.     To  give  sight.     His  words  or  his  manner  had  announced  his  intention. 

29.  According  to  your  faith  be  it  done  unto  you.  This  is  the  cardinal  law  of  the  Christian  life. 
God's  grace  abounds,  but  man's  faith  is  slow  to  receive  it. 

30.  See  that  no  man  know  it  (see  on  chap.  8:  4). 
38.  A  devil.     A  demon ;  not  a  devil  (see  on  chap.  4  :  24). 

.34.  By  the  prince  of  the  devils.  The  prince  of  the  demons  is  called  Beelzebub  in  chap.  12:  24,  in  which 
place  we  also  see  our  Lord's  answer  to  this  base  charge. 

35.  Such  passages  as  this,  and  chap.  4 :  24,  give  an  idea  of  the  immense  number  of  cures  which  Jesus  must  have 
wrought  in  his  three  years'  ministry.  We  have  only  a  few  of  our  Lord's  miracles  given  in  detail,  while  thousands 
are  embraced  in  these  concise  phrases.  A  flood  of  evidence  to  his  divine  mission  was  poured  on  the  Israelitish 
people.    Tlie  gospel  of  tlio  kingdom.    Literally,  the  good  tidings  of  the  kingdom.    The  good  tidings  regarding 


Christ  sendeth  out 


ST.    MATTHEW,    X. 


his  twelve  apostles. 


30  1  I^ut  when  he  saw  the  multitudes,  he  was 
moved  with  compassion  on  them,  because  they 
fainted,  and  were  scattered  abroad,  as  sheep  having 
no  shepherd. 

ol  Then  saith  he  unto  his  disciples,  The  harvest 
truly  is  plenteous,  but  the  labourers  are  few; 

38  Pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  will  send  forth  labourers  into  his  harvest. 


nmltitudes,  he  was  moved  with  compassion 
for  them,  because  they  were  distressed  and 
scattered,  as  sheep  not  having  a  shepherd. 

37  Then  saith  he  unto  his  disciples,  The 
liarvest  truly  is  plenteous,  but  the  labour- 

38  ers  are  few.  Pray  ye  therefore  the  Lord 
of  the  harvest,  that  he  send  forth  labourers 
into  his  harvest. 


the  new  dispensation,  which  was  to  succeed  the  Jewish.     The  word  "gospel"  is  Anglo-Saxon   (Gdd-spell)  for 
"  good  story  "  (see  chap.  4  ;  23). 

36.  As  sheep  not  having  a  shepherd  (compare  Ezek.  34).  The  authorized  teachers  of  the  people  were 
eelf-seckers,  and  despised  the  people. 

37.  The  harvest  is  the  ripe  grain  of  the  autumn  {herbst),  not  its  gathering.  The  Christian  church  was  going 
to  gather  in  the  rich  harvest. 

38.  Fray  ye,  etc.  The  sending  forth  of  laborers  to  gather  in  the  Lord's  harvest  is  the  result  of  Christian 
prayer.  Such  is  the  ecouomy  of  the  mystery  of  God.  We  are  not  to  reason  upon  it,  but  to  conform  to  the  divine 
system. 


CHAPTER    X. 


1.  Christ  sendeth  out  his  twelve  apostles,  enabling  them  with  power  to  do  miracles,  5.  giveth  them  their  charge, 
teacheth  them,  16.  oomforteth  them  against  persecutions :  40.  and  promiseth  a  blessing  to  those  that  receive 
them. 

1  And  when  fie  had  called  unto  him  his  twelve 
disciples,  he  gave  them  power  against  unclean 
spirits,  to  cast  them  out,  and  to  heal  all  manner  of 
sickness  and  all  manner  of  disease. 

2  Now  the  names  of  the  twelve  apostles  are 
these;  The  first,  Simon,  who  is  called  Peter,  and 
Andrew  his  brother;  James  the  son  of  Zebedee, 
and  John  his  brother; 

3  Philip,  and  Bartholomew;  Thomas,  and  Mat- 
thew the  publican;  James  tJie  son  of  Alphteus, 
and  Lebbteus,  whose  surname  was  Thaddeeus; 

4  Simon  the  Canaanite,  and  Judas  Iscariot,  who 
also  betrayed  him. 

5  These  twelve  Jesus  sent  forth,  and  commanded 
them,  saying.  Go  not  into  the  way  of  the  Gentiles, 
and  into  any  city  of  the  Samaritans  enter  ye  not: 


1  And  he  called  unto  him  his  twelve  dis- 
ciples, and  gave  them  authority  over  un- 
clean spirits,  to  cast  them  out,  and  to  heal 
all  manner  of  disease  and  all  manner  of 
sickness. 

2  Now  the  names  of  the  twelve  apostles 
are  these:  The  first,  Simon,  who  is  called 
Peter,  and  Andrew  his  brother;  James  the 
son  of  Zebedee,  and  John  his  brother; 

3  Philip,  and  Bartholomew;  Thomas,  and 
Matthew  the  publican;  James  the  son  of 
Alphajus,  and  Thaddaius  ; 

4  Simon  the   ^  Canantean,    and    Judas   Is- 

5  cariot,  who  also  "-^  betrayed  him.  These 
twelve  Jesus  sent  forth,  and  charged  them, 
saying. 

Go  not  into  any  way  of  the  Gentiles, 


I  Or,  Zealot.    See  Luke  6:15;  Acts  1 :13.    ^  Or,  delivered  him  up  :  and  so  always. 

1.  Disease  —  Siclsness.    The  latter  is  rather  "  weakness,"  where  the  life  is  impeded,  but  no  abnormal  action 
of  the  system  is  involved.    These  are  both  distinct  from  possession  by  demons  or  unclean  spirits. 

2.  The  twelve,  who  were  made  apostles  or  "  ambassadors,"  were  selected  and  instituted  before  (Luke  6:  13), 
but  are  now  sent  out  on  what  might  be  called  a  trial-tour,  iu  view  of  their  great  life-work. 

Their  names  in  Hebrew  were,  — 


Shimon  or  Shimeon,  )  ^  ,  ,    , 

.     ,         ,    r^      ,  N   !  sons  of  Jehohauau. 

Andreas  (a  Greek  name),  ( 

Jacob,  J  ^  r,  ,  ,. 

Jehohanan,  1  ^°"«  "^  ^abdi. 
rhillp  (a  Greek  name). 
Bar  Talmai. 


Teom. 

Mattithiah,  son  of  Chalphai. 
Jacob,  son  of  Chalphai. 
Th.iddai  (Jehudah,  or  Lebbai), 
Shimon,  or  Shimeon  Kannan. 
Jehudah  Ishchari. 


Thaddai,  or  Thaddeus,  or  Judas,  Is  called  "  of  James  "  in  Luke  6 :  16.  K'aturally,  this  would  mean  "  son  of  James ;  " 
but  it  Is  generally  supposed  to  mean  here,  "brother  of  James,"  and  hence  the  Jude  of  the  epistle  (sec  Judel). 
"  James,  the  Lord's  brother  "  (Gal.  1 :  19),  was  doubtless  the  brother  of  this  Jude.  Hence  James,  the  Lord's  brother, 
was  the  Apostle  James,  the  sou  of  Alpheus.  This  James  and  this  Jude  may  be  those  mentioned  in  chap.  13 :  55, 
called  brethren  of  our  Lord,  according  to  OHental  usage,  although  strictly  cousins.  Matthew  and  James  were  both 
sons  of  Chalphai  or  Alpheus;  but  as  Hebrew  names  are  very  slightly  distinctive,  we  may  believe  two  different 
persons  of  the  name  of  Alpheus  are  intended,  as  we  have  no  other  indication  of  Matthew  and  James  being  brothers. 

Bartholomew  is  supposed  to  be  the  same  as  Nathanael  (John  1 :  45.  Compare  John  21 :  2,  where  an  apostle  is 
evidently  intended). 

"  Canauaean,"  as  an  epithet  of  Simon,  Is  the  Greek  form  of  a  Hebrew  word  which  means  "  zealot "  (Luke  6:15). 
This  Simon  had  belonged  to  the  political  party  of  the  Jews  known  as  the  "  Zealots,"  from  their  Intense  nationalism. 

"  Iscariot"  is  variously  Interpreted.  It  may  mean  a  man  of  Kerloth,  or,  more  likely,  an  Issacharite,  one  of  the 
tribe  of  Issachar.  The  Greek  names  of  Andrew  and  Philip  are  not  strange  to  find  In  Judaea  and  Galilee;  for  after 
the  days  of  Alexander  the  Great,  Greek  names  became  common  among  the  Jews.  We  find,  for  example,  Alexander, 
Jason,  Menelaus,  and  many  others. 

5.  Gentiles.    Literally,  "nations."    People  other  than  Jews.    Samaritans.    As  they  received  the  law  of 

23 


The  disciples  giveu  power 


ST.    MATTHEW,    X. 


to  work  miracles, 


G  But  go  rather  to  the  lost  sheep  of  the  house  of 
Israel. 

7  And  as  ye  go,  preach,  saying,  The  kingdoju  of 
heaven  is  at  hand. 

S  Heal  the  sick,  cleanse  the  lepers,  raise  the 
dead,  cast  out  devils:  freely  ye  have  i-eceived, 
freely  give. 

9  Provide  neither  gold,  nor  silver,  nor  brass  in 
yoiu"  purses, 

10  Nor  scrip  for  your  journey,  neither  two  coats, 
neither  shoes,  nor  yet  staves:  for  the  workman  is 
worthy  of  his  meat. 

11  And  into  whatsoever  city  or  town  ye  shall 
enter,  enquire  who  in  it  is  worthy;  and  there  abide 
till  ye  go  thence. 

12  And  when  ye  come  into  an  house,  salute  it. 
LS  And  if  the  house  be  worthy,  let  your  peace 

come  upon  it:   but  if  it  be  not  worthy,  let  your 
peace  return  to  you. 

14  And  whosoever  shall  not  receive  you,  nor  hear 
your  words,  when  ye  depart  out  of  that  house  or 
city,  shake  off  the  dust  of  your  feet. 

15  Yerily  I  say  unto  you,  It  shall  be  more  toler- 
able for  the  land  of  Sodom  and  Gomorrah  in  the 
day  of  judgment,  than  for  that  city. 

16  1  Behold,  I  send  you  forth  as  sheep  in  tlie 
midst  of  wolves:  be  ye  therefore  wise  as  serpents, 
and  harmless  as  doves. 

17  But  beware  of  men :  for  they  will  deliver  you 
up  to  the  counsels,  and  they  will  scourge  you  in 
their  synagogues ; 

18  And  ye'shall  be  brought  before  governors  and 
kings  for  my  sake,  for  a  testimony  against  them 
and  the  Gentiles. 

19  But  Mhen  they  deliver  you  up,  take  no  thought 
lioworwhat  ye  shall  speak:  for  it  shall  be  given 
you  in  that  same  hour  what  ye  shall  speak. 

20  For  it  is  not  ye  that  speak,  but  the  Spirit  of 
your  Father  which  speaketh  in  you. 

21  And  the  brother  shall  deliver  up  the  brother 
to  death,  and  the  father  the  child:  and  the  childi'en 
shall  rise  up  against  tlieir  parents,  and  cause  them 
to  be  put  to  death. 


and  enter  not  into  any  city  of  the  Samari- 
0  tans  :  but  go  rather  to  the  lost  sheep  of  the 

7  house  of  Israel.  And  as  ye  go.  preach, 
saying,  The  kingdom  of  heaven'is  at  hand. 

8  Heal  the  sick,  raise  the  dead,  cleanse 
tlie  lepers,  cast  out  ^ devils:  freely  ye  re- 

9  ceived,  freely  give.     Get  you  no  gold,  nor 

10  silver,  nor  brass  in  yoiu-  ■■'  purses  ;  no  wal- 
let for  your  journey,  neither  two  coats, 
nor   shoes,  nor  staff:  for  the  labourer  is 

11  worthy  of  his  food.  And  into  whatsoever 
city  or  village  ye  shall  enter,  search  out 
who  in  it  is  worthy;  and  there  abide  till 

12  ye  go   forth.    And  as  ye  enter   into  the 
Vi  house,  salute   it.     And  if  the   house  be 

worthy,  let  j'our  peace  come  upon  it:  but 
if  it  be  not  wortJiy,  let  your  peace  return 

14  to  you.  And  whosoever  shall  not  receive 
you,  nor  hear  your  words,  as  ye  go  forth 
out  of    that  house   or   that   city,   shake 

15  off  the  dust  of  your  feet.  Yerily  I  say 
unto  you.  It  shall  be  more  tolerable  for 
the  land  of  Sodom  and  Gomorrah  in 
that  day  of  judgement,  than  for  that 
city. 

16  Behold,  I  send  you  forth  as  sheep  in  the 
midst  of  wolves:  be  ye  therefore  wise  as 

17  serpents,  and  ^  harmless  as  doves.  But 
beware  of  men:  for  they  will  deliver  you 
up  to  councils,  and   in   their  synagogues 

IS  they  will  scourge  you;  yea  and  before 
governors  and  kings  shall  ye  be  brought 
for  my  sake,  for  a  testimony  to  them  and 

19  to  the  Gentiles.  But  when  they  deliver 
you  up,  be  not  anxious  how  or  what  ye 
shall  speak:  for  it  shall  be  given  you  in 

20  that  hour  what  ye  shall  speak.  For  it  is 
not  ye  that  speak,  but  the  Spirit  of  your 

21  Father  that  speaketh  in  you.  And  brother 
shall  deliver  up  brother  to  death,  and  the 
father  his  child:  and  children  shall  rise 
up  against  parents,  and  '♦cause  them  to  be 

22  put  to  death.    And  ye  shall  be  hated  of 


Gr.  demotis.    -  Gr.  girdles.    ^  Or,  shiijite.    *  Or,  put  them  to  death. 


of  the  Eastern  settlers 
17:  24).     Ill  the  chapter 


Moses,  they  might  not  be  considered  as  included  in  the  Gentiles.  They  were  the  descendants 
who  were  placed  by  the  Assyrian  monarch  in  the  depopulated  region  of  Samaria  (2  Kings  '. 
cited,  their  mongrel  Judaism  is  described. 

6.  Liost  sheep.     See  on  chap.  9  :  36. 

7.  The  same  proclamation  which  John  the  Baptist  and  Jesus  had  made  (see  chap.  3 :  2,  and  4  :  17). 

8.  Four  forms  of  benefit  to  bodies  which  typified  Christ's  salvation  of  the  soul,  —  curing,  reviving,  purifying,  and 
removing  S.itan's  power.  The  root  of  sin  was  to  be  destroyed,  the  soul  was  to  have  a  new  life  in  Christ,  the  stains  of 
sin  were  to  be  removed,  and  all  connection  with  Satan  ended.  Such  is  Christ's  complete  salvation.  The  ministry  to 
men's  bodies  was  not  the  main  object  of  Christ  and  his  apostles.  These  miraculous  powers  were  temporary,  ahd 
significant  of  spiritual  things. 

9.  Brass.    Rather  "  copper." 

10.  Nor  staft";  i.e.,  an  extra  staff;  for  each  was  to  carry  his  walking-staff  (see  Mark  6:  8).  Many  MSS.  read 
here  the  plural  "  staves."  The  second  staff  was  probably  carried  to  support  the  wallet  and  extra  coat  of  the  ordinary 
traveller.  But  these  apostles  were  to  travel  without  any  luggage,  depending  on  God's  gracious  provision  by  the 
way.  In  this  they  are  not  examples  to  us,  because  in  their  case  a  special  older  from  the  Master  was  given.  Their 
faith  was  to  be  tried,  and  their  habit  formed  for  their  apostolic  life.  Without  such  special  order  from  our  Lord,  it 
would  be  presumption  in  us  to  go  forth  without  the  usual  prei)aration  and  necessary  outfit. 

11.  Worthy;  because  of  his  kindly  disposition. 

12.  Salute  it,  with  the  Oriental  salaam. 

13.  Y«mr  peace.  The  true  blessings  included  in  the  salaam.  Return  to  you.  Your  greeting  will  be  con- 
sidered void. 

14.  Shake  off  the  dust  of  your  feet.  Mark  adds  (6  :  11),  "  for  a  testimony  unto  thera."  Action  and  gesture 
form  a  large  part  of  Oriental  conversation. 

15.  More  tolerable  for  the  laiul  of  Sodom  and  Gomorrah  in  the  Day  of  Judgment.  Cities  are 
not  judged  as  individual  men  are.  Their  judgment  comes  in  this  world.  The  cities  which  rejected  our  Lord's 
apostles  are  now  no  more.  Their  judgment  has  come.  They  sinned  against  greater  light  than  did  Sodom  and 
Gomorrah.  So  Capernaum,  Bethsaida,  and  Chorazin  (chap.  11 :  21-24),  were  more  guilty  than  Sodom,  Tyre,  and 
Sidon.  Reference  is  had,  doubtless,  to  the  final  day  of  judgment,  when  the  reasons  for  God's  dealings  will  be  made 
manifest,  and  these  Israelitish  cities  be  shown  to  have  been  worse  than  the  pagan  cities  mentioned. 


Christ's  charge 


ST.    MATTHEW,    X. 


the  apostle 


22  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake:  but  he  that  endm-eth  to  the  end 
shall  be  saved. 

23  But  when  they  persecute  you  in  this  city,  flee 
ye  into  another:  for  verily  I  say  unto  you,  Ye  shall 
not  have  gone  over  the  cities  of  Israel,  till  the  Son 
of  man  be  come. 

24  The  disciple  is  not  above  Ids  master,  nor  the 
servant  above  his  Lord. 

25  It  is  enough  for  the  disciple  that  he  be  as  his 
master,  and  the  servant  as  his  lord.  If  they  have 
called  the  master  of  the  house  Beelzebub,  how 
much  more   i^hall  they  call  them  of  his  household  ? 

2(5  Fear  them  not  therefore :  for  there  is  nothing 
covered,  that  shall  not  be  revealed;  and  hid,  that 
shall  not  be  known. 

27  What  I  tell  you  in  darkness,  that  speak  ye  in 
liglit:  and  what  ye  hear  in  the  ear,  that  preach  ye 
upon  the  housetops. 

28  And  fear  not  them  which  kill  the  body,  but 
are  not  able  to  kill  the  soul :  but  rather  fear  him 
which  is  able  to  destroy  both  soul  and  body  in  hell. 

20  Are  not  two  sparrows  sold  for  a  farthing  ? 
and  one  of  them  shall  not  fall  on  the  groiuid  with- 
out your  Father. 

30  But  the  very  hairs  of  your  head  are  all  num- 
bered. 

31  Fear  ye  not  therefore,  ye  are  of  more  vahie 
than  many  sparrows. 

32  Whosoever  therefore  shall  confess  me  before 
men,  him  will  I  confess  also  before  my  Father 
which  is  in  heaven. 

33  But  whosoever  shall  deny  me  before  men,  him 
will  I  also  deny  before  my  Father  which  is  in 
heaven. 

34  Think  not  that  I  am  come  to  send  peace  on 
earth :  I  came  not  to  send  peace,  but  a  sword. 

3.)  For  I  am  come  to  set  a  man  at  variance 
against  his  father,  and  the  daughter  against  her 
mother,  and  the  daughter  in  law  against  her  mother 
in  law. 

3(}  And  a  man's  foes  shall  be  they  of  liis  own 
household. 

37  He  that  loveth  father  or  mother  more  than 
me  is  not  worthy  of  me :  and  he  that  lovetli  son  or 
daughter  more  than  me  is  not  worthy  of  me. 

38  And  he  that  taketh  not  his  cross,  and  follow- 
eth  after  me,  is  not  worthy  of  me. 


all  men  for  my  name's  sake:  but  he  that 
endureth  to  the  end,  the   same  shall  he 

23  saved.  But  when  they  persecute  you  in 
this  city,  flee  into  the  next:  for  verily  I 
say  unto  you,  Ye  shall  not  have  gone 
through  the  cities  of  Israel,  till  the  Son  of 
man  he  come. 

24  A  disciple  is  not  above  his  ^  master,  nor 
2.5  a  2  servant  above  his  lord.     It  is  enough 

for  the  disciple  that  he  be  as  his  i  master, 
and  the  -  servant  as  his  lord.  If  they  have 
called  the  master  of  the  house  ^  Beelzebub, 
how  much  more  shall  they  call  them  of 

26  his  household !  Fear  them  not  therefore : 
for  there  is  nothing  covered,  that  shall 
not  be  revealed;  and  hid,  that  shall  not 

27  be  known.  What  I  tell  you  in  the  dark- 
ness, speak  ye  in  the  light:  and  what  ye 
hear  in  the  ear,  proclaim  upon  the  house- 

28  tops.  And  be  not  afraid  of  them  which 
kill  the  body,  but  are  not  able  to  kill 
the  soul:  but  rather  fear  him  which  is 
able   to   destroy  both   soul    and    body  in 

20  *  hell.  Are  not  two  spaiTows  sold  for  a 
farthing  ?  and  not  one  of  them  shall  fall 

30  on  the  ground  without  your  Father:  but 
the  very  hairs  of  your  head  are  all  num- 

3J.  bered.   Fear  not  therefore;  ye  are  of  more 

32  value  than  many  sparrows.  Every  one 
therefore  who  shall  confess  ^me  before 
men,  ^  him  will  I  also  confess  before  my 

33  Father  which  is  in  heaven.  But  whoso- 
ever shall  deny  me  before  men,  him  will 
I  also  deny  before  my  Father  which  is  in 
heaven. 

34  Think  not  that  I  came  to  '^  send  peace 
on  the  earth:  I  came  not  to  ^send  peace, 

35  but  a  sword.  For  I  came  to  set  a  man  at 
variance  against  his  father,  and  the  daugh- 
ter against  her  mother,  and  the  daughter 

36  in  law  against  her  mother  in  law :  and  a 
man's  foes  shall  be  they  of  his  own  house- 

37  hold.  He  that  loveth  father  or  mother 
more  than  me  is  not  worthy  of  me :  and 
he  that  loveth  son  or  daughter  more  than 

38  me  is  not  worthy  of  me.  And  he  that 
doth  not  take  his  cross  and  follow  after 

30  me,  is  not  worthy  of  me.    He  that  ^  find- 


Or,  teacher.    -  Gr.  bond-servant.    *  Gi 


Beehehul :  and  so  elsewhere. 
'  Gr.  cast,    s  Or,  found. 


Gr.  Gehenna.    ''  Gr.  in  \ 


«  Gr.  in  him. 


22.  He  that  endureth  to  the  end,  the  same  shall  be  saved.  That  is,  he  that  patiently  bears  all  the 
trouble  and  disaster  of  the  lower  earthly  state,  shall  enjoy  the  higher  and  eternal  salvation.  How  much  of  this  per- 
eecution  accompanied  this  first  essay  of  apostleship,  we  are  not  informed.  Our  Lord  had  reference,  doubtless,  in 
these  words,  to  their  whole  apostolic  career. 

23.  Till  the  Son  of  man  be  come.  The  coming  of  the  Son  of  man  seems  to  be  the  establishment  of  the 
Christian  Church,  with  Christ,  the  Son  of  man,  as  its  recognized  head,  in  place  of  the  older  Jewish  Church.  This 
coming  had  its  completeness  in  the  destruction  of  Jerusalem,  and  the  end  of  the  Jewish  ceremonial.  There  will  be  a 
final  coming  of  the  Son  of  man  to  judgment,  of  which  this  coming  is  the  type.  The  title,  "  Son  of  man,"  declares 
Christ's  work  among  men  and  for  men.  It  is  used  only  by  himself,  e.\cept  where  Stephen  uses  it  (Acta  7 :  56),  and 
tnere  the  proto-raartyr  evidently  quotes  the  title. 

25.  If  they  have  called  the  master  of  the  honse  Beelzebub.  They  had  said  Christ  was  in  league  with 
the  prince  of  the  devils  (chap  9:  34),  which  was  as  much  as  calling  him  Beelzebub.  Beelzebub  was  the  god  of  the 
Ekronites  (2  Kings  1:  2).  The  word  means,  ^'  lord  of  flies."  It  had  probably  come  into  use  among  the  Jews  as  a 
name  for  Satan. 

26.  Fear  them  not.  The  ground  of  courage  is  the  prospect  of  the  judgment  day,  when  the  truth  should  be 
fully  manifested,  in  view  of  which  we  may  cheerfully,  if  we  are  in  the  line  of  godly  duty,  bear  opposition  and  bodilj- 
death. 

28.  Hell.  Literally,  Gehenna.  The  deep  valley  of  Hinnom  south  of  Jerusalem,  where  the  fire  periJetually 
burned  the  offal  from  the  temple,  represented  the  final  place  and  state  of  the  soul's  punishment  (compare  Mark  9 :  48, 
andlsa.  66:24). 

29.  Farthing.    Strictly  an  asxarion,  or  as,  equal  to  a  cent  and  a  half  of  American  money. 
34.  But  a  sword.    The  inevitable  conflict  on  presenting  truth  to  the  wicked  heart  of  man. 

38.  He  that  doth  not  take  his  crose.    This,  of  course,  had  not  the  assoctatiou  iu  the  minds  of  Christ's 


2o 


John  sendeth  his  disciples 


ST.    MATTHEW,    XI. 


to  Christ. 


39  He  that  findeth  his  Ufe  shall  lose  it :  and  he 
that  loseth  his  life  for  my  sake  shall  find  it. 

40  ^  He  that  receiveth  you  receiveth  nie,  and 
he  that  receiveth  me  receiveth  him  that  sent 
me. 

41  He  that  receiveth  a  prophet  in  the  name  of  a 
prophet  shall  receive  a  prophet's  reward;  and  he 
that  receiveth  a  righteous  man  in  the  name  of  a 
righteous  man  shall  receive  a  righteous  man's 
reward, 

42  And  whosoever  shall  give  to  drink  unto  one  of 
these  little  ones  a  cup  of  cold  icafer  only  in  the 
name  of  a  disciple,  verily  I  say  unto  you,  he  shall 
in  no  wise  lose  his  reward. 


eth  his  ilife  shall   lose  it;  and  he  that 
2 loseth  his  ^life  for  my  sake  shall  find  it. 

40  He  that  receiveth  you  receiveth  me,  and 
he  that  receiveth  me  receiveth  him  that 

41  sent  me.  He  that  receiveth  a  prophet  in 
the  name  of  a  prophet  shall  receive  a 
prophet's  reward;  and  he  that  receiveth  a 
righteous  man  in  the  name  of  a  righteous 
man  shall  receive  a  righteous  man's  re- 

42  ward.  And  whosoever  shall  give  to  drink 
unto  one  of  these  little  ones  a  cup  of  cold 
water  only,  in  the  name  of  a  disciple,  ver- 
ily I  say  unto  you,  he  shall  in  no  wise  lose 
his  reward. 


1  Or,  soul.    2  Or,  lost. 


hearers  which  it  has  in  ours.  It  referred  simply  to  the  malefactor,  according  to  Roman  usage,  bearing  his  cross  to  the 
place  of  crucifixion.  The  lesson  is,  that  we  must  suffer  the  world's  persecutions  with  our  Saviour  cheerfully,  even  to 
death. 

39.  He  that  findeth  his  life  shall  lose  it,  etc.  This  strong  antithetical  clause  may  be  thus  paraphrased; 
"  He  that  strives  to  maintain  this  earthly  life  above  all  else  shall  lose  it  at  last,  for  he  must  die ;  but  that  he  that  counts 
his  life  cheap  for  Christ's  sake  may  lose  it,  but  loses  it  only  to  gain  a  higher  life,  which  the  former  can  never  gain." 

41.  In  the  name  of  a  prophet.  Because  he  is  a  i3rophet.  A  prophet's  reward.  Such  blessings  as 
prophets  receive. 

42.  These  little  ones.    A  Hebrew  phrase  for  "  disciples." 


CHAPTER    XI. 

2.  John  sendeth  his  disciples  to  Christ.  7.  Christ's  testimony  concerning  John.  18.  The  opinion  of  the  people, 
both  concerning  John  and  Christ.  20.  Christ  nphraideth  the  nnthankfnlness  and  unrepentance  of  Chorazin, 
Bethsaida,  and  Capernaum  •,  25.  and  praising  his  Father's  wisdom  in  revealing  the  gospel  to  the  simple,  28. 
he  calleth  to  him  all  such  as  feel  the  burden  of  their  sins. 


1  And  it  came  to  pass,  when  Jesus  had  made  an 
end  of  commanding  his  twelve  disciples,  he  de- 
parted thence  to  teach  and  to  preach  in  their 
cities. 

2  Xow  when  John  had  heard  in  the  prison  the 
works  of  Christ,  he  sent  two  of  his  disciples, 

3  And  said  unto  him.  Art  thou  he  that  should 
come,  or  do  we  look  for  another? 

4  Jesus  answered  and  said  unto  them,  Go  and 
shew  John  again  those  things  which  ye  do  hear 
and  see: 

5  The  blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf  hear, 
the  dead  are  raised  up,  and  the  poor  have  the 
gospel  preached  to  them. 

6  And  blessed  is  he,  whosoever  shall  not  be 
offended  in  me. 


1  And  it  came  to  pass,  when  Jesus  had 
made  an  end  of  commanding  his  twelve 
disciples,  he  departed  thence  to  teach  and 
preach  in  their  cities. 

2  Now  when  John  heard  in  the  prison  the 
works  of  the  Christ,  he  sent  by  his  disci- 

3  pies,  and  said  unto  him.  Art  thou  he 
that  cometh,  or   look   we   for  another? 

4  And  Jesus  answered  and  said  unto  them, 
Go  your  way  and   tell   John   the  things 

5  which  ye  do  hear  and  see :  the  blind  re- 
ceive their  sight,  and  the  lame  walk,  the 
lepers  are  cleansed,  and  the  deaf  hear, 
and  the  dead  are  raised  up,  and  the  poor 
have   ^good    tidings    preached   to    them. 

0  And  blessed   is   he,  whosoever   shall  find 
7  none  occasion  of  stumbling  in  me.     And 


Or,  the  goxpel. 


1.  This  verse  belongs  to  the  end  of  the  tenth  chapter.  That  which  follows  (the  visit  of  .John's  disciples,  and  the 
words  of  .Jesus  consequent  thereon)  may  have  occurred  previous  to  the  mission  tour  of  the  twelve.  Thence.  From 
the  place  where  he  had  given  his  disciples  their  directions.  Their  cities.  The  cities  of  the  Galllseus,  among  whom 
he  lived. 

3.  In  the  prison.  John's  imprisonment  by  Herod  Antipas  was  referred  to  in  chap.  4  :  12.  Its  cause  and  conse- 
quence are  given  in  chap.  14:1-12.  His  pliice  of  imprisonment  (.Josephus  tells  us)  was  the  castle  of  Machaerus,  in 
Perae  (the  trans-.Jordanic  province  of  Herod),  near  the  Dead  Sea. 

3.  Art  thou  he  that  cometh  ?  The  Messiah  was  the  coming  one  in  the  Jewish  mind.  "SVe  cannot  believe 
that  John  had  any  doubts  about  Jesus  being  the  Christ.  Many,  however,  talie  tliat  view.  John  aslie  in  behalf  of  his 
disciples,  to  wean  them  from  him  to  .Jesus,  from  the  one  decreasing  to  the  one  increasing  (John  3  :  30).  John  knew 
well  that  Jesus  was  the  Messiah  (John  1 :  29).    Such  a  man  is  not  left  to  doubt. 

4.  The  things  which  ye  do  hear  and  see.  Luke  (chap.  7:21)  says  that  Jesus  performed  many  miracles 
before  John's  messengers. 

5  The  i>oor  have  good  tidings  preached  to  them.  Besides  the  miracles,  a  grand  sign  of  the  Messiah  was 
his  care  for  the  lowly  and  downtrodden,  a  thing  new  in  the  world  (see  Isa.  29 :  18,  19). 


Christ's  testimony 


ST.    MATTHEW,    XL 


concerning  John. 


7  IT  And  as  they  departed,  Jesns  began  to  say 
unto  the  muUitinles  concerning  John,  What  went 
ye  out  into  the  wilderness  to  see?  A  reed  shaken 
with  the  wind? 

8  But  what  went  ye  out  for  to  see  ?  A  man 
clothed  in  soft  raiment  ?  behold,  they  that  wear 
soft  clothing  are  in  kings'  houses. 

9  But  what  went  ye  out  for  to  see  ?  A  prophet  ? 
yea,  I  say  unto  you,  and  more  than  a  prophet. 

10  For  this  is  he  of  whom  it  is  written,  Behold, 
I  send  my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

11  Verily  I  say  unto  you,  Among  them  that  are 
born  of  women  there  hath  not  risen  a  greater  than 
.John  the  Baptist  :  notwithstanding  he  that  is 
least  in  the  kingdom  of  heaven  is  greater  than 
he. 

12  And  from  the  days  of  John  the  Baptist  until 
now  the  kingdom  of  heaven  suffereth  violence, 
and  the  violent  take  it  by  force. 

1-3  For  all  the  prophets  and  the  law  prophesied 
until  John. 

14  And  if  ye  will  receive  it,  this  is  Elias,  w^hich 
was  for  to  come. 

1.5  He  that  hath  ears  to  hear,  let  him  hear. 

16  IF  But  whereunto  shall  I  liken  this  genera- 
tion ?  It  is  like  unto  children  sitting  in  the 
markets,  and  calling  imto  their  fellows, 

17  And  saying,  We  have  piped  unto  you,  and  ye 
have  not  danced;  we  have  mourned  unto  you,  and 
ye  have  not  lamented. 

18  For  John  came  neither  eating  nor  drinking, 
and  they  say.  He  hath  a  devil. 

19  The  Son  of  man  came  eating  and  drinking, 
and  they  say.  Behold  a  man  gluttonous,  and  a 
wine-bibber,  a  friend  of  publicans  and  sinners. 
But  wisdom  is  justified  of  her  children. 

20  1  Then  began  he  to  upbraid  the  cities  where- 
in most  of  liis  mighty  works  were  done,  because 
they  repented  not : 


as  these  went  their  way,  Jesus  began  to 
say  unto  the  multitudes  concerning  John, 
What  went  ye  out  into  the  wilderness  to 
behold?  a  reed  shaken  with  the  wind? 

8  Bvxt  what  went  ye  out  for  to  see  ?  a  man 
clothed  in  soft  raiment  ?  Beliold,  they 
that    wear    soft    raiment   are    in    kings' 

9  houses.  1  But  wherefore  went  ye  out  ?  to 
see  a  prophet  ?    Yea,  I  say  unto  you,  and 

10  much  more  than  a  prophet.  This  is  he, 
of  whom  it  is  written, 

Behold,  I  send  my  messenger  before  thy 

face. 
Who  shall  prepare  thy  way  before  thee. 

11  Verily  I  say  unto  you.  Among  them  that 
are  born  of  women  there  hath  not  arisen 
a  greater  than  John  the  Baptist:  yet  he 
that  is  2  but  little  in    the    kingdom    of 

12  heaven  is  greater  than  he.  And  from  the 
days  of  John  the  Baptist  until  now  the 
kingdom  of  lieaven  suffereth  violence,  and 

13  men  of  violence  take  it  by  force.  For  all 
the  prophets  and  the  law  prophesied  until 

14  John.    And  if  ye  are  willing  to  receive 

15  ^  it,  this  is  Elijah,  which  is  to  come.  He 
that   hath   ears  ^to  hear,  let  him  hear. 

16  But  whereunto  shall  I  liken  this  genera- 
tion ?  It  is  like  imto  children  sitting  in 
the  marketplaces,  which  call  unto  their 

17  fellows,  and  say.  We  piped  unto  you,  and 
ye  did  not  dance;  we  wailed,  and  ye  did 

18  not  ^  mourn.  For  John  came  neither  eat- 
ing nor  drinking,  and  they  say.  He  hath  a 

19  ^  devil.  The  Son  of  man  came  eating  and 
drinking,  and  they  say,  Behold,  a  glutton- 
ous man,  and  a  wine-bibber,  a  friend  of 
publicans  and  sinners!  And  wisdom 'is 
justified  by  her  ^  works. 

20  Then  began  he  to  upbraid  the  cities 
wherein  most  of  his  *>  mighty  works  were 

21  done,   because  they  repented  not.    Woe 


1  iiAuy  ancient  Siuihorhies  rend  J})it  w/iat  icent  7/e  out  to  see  f  upi'ophet?  ^  Gr.  lesser.  '  Or,  him,  *  Some  ancient 
authorities  omit  to  hear.  ^  Gr.  beat  the  breast.  ^  Gr.  demon.  '  Or,  was.  »  Many  ancient  autlioiilies  read 
children:  as  in  Luke  7  :  35.    9  Gr.  powers. 


I.  A  reed  shaken  with  the  wind.  A  mere  matter  of  the  passing  moment.  Reeds  soon  wither  (Isa.  19 :  6), 
and  are  burned  (Jer.  51 :  32) ;  and,  as  shaken  by  every  breath  of  wind,  they  have  no  fixedness.  John  the  Baptist  wag 
no  uncertain  trifler  or  unstable  fanatic. 

8.  A  man  clothed  in  soft  raiment.  A  dignitary  of  this  world.  John  was  in  his  very  garb  a  protester 
against  the  world's  pomp  and  pride.    John  was  on  neither  extreme  of  fanaticism  or  worldliness. 

9.  Much  more  than  a  prophet.  The  prophet  spoke  for  God.  John  not  only  did  this,  but  he  was  the  fore- 
runner of  the  Messiah. 

10.  The  quotation  from  Mai.  3 :  1,  changes  "  me  "  to  "  thee,"  bo  that  our  Lord  interprets  what  is  said  of  God  as 
being  said  of  himself.    The  "  thy  "  and  "  thee  "  can  only  refer  to  Christ. 

II.  He  that  is  but  little  in  the  kingdom  of  heaven  is  greater  than  he.  He  that  has  but  little  of  the 
spiritual  light  of  the  Christian  dispensation  knows  more  than  John  knew,  although  John  was  more  enlightened  than 
any  that  lived  before  him.  The  gospel  brings  life  and  immortality  to  light;  i.e.,  makes  these  subjects  clear  (2  Tim. 
1:10). 

13.  Suffereth  violence.  This  is  generally  taken  as  a  figur.itive  expression  for  an  eager  seeking  to  the  kingdom 
of  heaven.  We  prefer  the  literal  meaning.  Jesus  says  that  the  kingdom  of  heaven,  wnich  confers  such  advantages, 
and  whose  incipiency  was  in  his  own  ministry,  was  violently  assaulted  and  plundered  as  a  hostile  city  by  the  Jews. 
That  generation  (see  verse  16)  would  not  accept  either  John  or  Jesus.     The  twelfth  verse  is  parenthetical. 

1.3.  Here  the  connection  with  verse  11  is  made.  .John  was  greater  than  all  before  him,  but  less  than  the  little  one  in 
the  kingdom  of  Messiah.  That  kingdom  was  now  to  be  established,  the  long  line  of  prophets  from  the  law  down- 
ward, terminating  in  .John. 

14.  Elijah  MaUichi,  whose  prophecy  is  quoted  in  the  tenth  verse,  calls  the  preparatory  messenger  by  the 
eigniticant  name  of  Elijah  (Mai.  4;  5),  a  name  suggestive  of  energetic  reform. 

15.  He  that  hath  ears,  etc.  For  this  formula,  used  to  call  attention  to  an  important  truth,  see  chap.  13:  9, 
43,  and  Luke  14  :  35 ;  also,  in  the  letters  to  the  seven  churches,  Rev.  2  and  3,  and  in  Rev.  13  :  9. 

18.  Eating— drinking.    In  Luke  (chap.  7  :  33)  the  nouns  are  supplied,  "  bread  "  and  "  wine." 

19.  Wisdom  is  justified  by  her  works.  In  Luke  it  reads  (7:35),  "of  all  her  children."  The  two  are 
virtually  the  same,  ^yisdom  is  justified  from  the  works  her  children  perform.  It  is  not  the  approbation  or  condem- 
nation of  the  crowd  which  justifies  her,  but  the  conduct  of  her  disciples. 

2T 


Christ  with  his  disciples 


ST.    MATTHEW,    XI I. 


gathereth  corn  on  the  sablatli  dr.y. 


21  Woe  luito  thee,  Chorazin!  woe  unto  thee, 
Bethsaida !  for  if  the  mighty  works.  Miiicli  were 
done  in  you,  had  been  done  in  Tyre  and  Sidon, 
they  would  have  repented  long  ago  in  sackcloth 
an  1  ashes. 

22  But  I  say  unto  you.  It  shall  be  more  tolerable 
for  Tyre  and  feidon  at  the  day  of  judgment,  than 
for  you. 

23  And  thou,  Capernaum,  Avhich  art  exalted 
unto  heaven,  shalt  be  brought  down  to  hell :  for  if 
the  mighty  works,  which  have  been  done  in  thee, 
had  been  done  in  Sodom,  it  would  have  remained 
until  this  day. 

24  But  I  say  unto  you,  That  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of 
judgment,  than  for  thee. 

2o  T[  At  that  time  Jesus  answered  and  said,  I 
thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
because  thou  hast  hid  these  thiu-^s  from  the  wise 
and  prudent,  and  hast  revealed  tliem  unto  babes. 

26  Even  so.  Father :  for  so  it  seemed  good  in  thy 
sight. 

27  All  things  are  delivered  unto  me  of  my 
Father:  and  no  man  knoweth  the  Son,  but  the 
Father;  neither  knoweth  any  man  the  Father,  save 
the  Son,  and  he  to  whomsoever  the  Son  will  reveal 
him. 

28  IT  Come  unto  me,  all  ye  that  labom-  and  are 
heavy  laden,  and  I  will  give  you  rest. 

29  Take  my  yoke  upon  you,  and  learn  of  me ; 
for  I  am  meek  and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls. 

80  For  my  yoke  its  easy,  and  my  burden  is 
light. 


unto  thee,  Chorazin !  woe  unto  thee,  Beth- 
saida! for  if  the  1  mighty  works  had  been 
done  in  Tyre  and  .Sidon  which  were  done 
in   you,  they  would  have  repented   long 

22  ago  in  sackcloth  and  ashes.  Howbeit  I 
say  unto  you,  it  shall  be  more  tolerable 
for  Tyre  and  Sidon  in  the  day  of  nidge- 

23  ment,  than  for  you.  And  thou,  Caper- 
naum, shalt  thou  be  exalted  unto  heaven? 
thou  shalt  '•^go  down  unto  Hades:  for  if 
the  1  mighty  works  had  been  done  in 
Sodom  which  were  done  in  thee,  it  would 

24  have  remained  until  this  day.  Howbeit  I 
say  unto  you,  that  it  shall  be  more  toler- 
able for  the  land  of  Sodom  in  the  day  of 
judgement,  than  for  thee. 

25  At  that  season  Jesus  answered  and  said, 
I  3  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,  tliat  thou  didst  hide  these 
tilings  from  the  wise  and  understanding, 

26  and  didst  reveal  them  unto  babes ;  yea, 
Father,  *  for  so  it  was  well-pleasing  in  thy 

27  sight.  All  things  have  been  delivered 
unto  me  of  my  Father:  and  nq  one  know- 
eth the  Son,  save  the  Father;  neither  doth 
any  know  the  Father,  save  the  Son,  and 
he  to  whomsoever  the  Son  Avilleth  to  re- 

28  veal  hint.  Come  unto  me,  all  ye  that  la- 
bour and  are  heavy  laden,  and  I  will  give 

29  you  rest.  Take  my  yoke  upon  you,  and 
learn  of  me ;  for  I  am  meek  and  lowly  in 
heart:   and  ye  shall  find  rest  mito  your 

30  souls.  For  my  yoke  is  easy,  and  my  bur- 
den is  light. 


1  Gr.  powers.      ^  Many  ancient  authorities  read  be  brought  down.    »  Or,  praise.    *  Or,  that. 

ai.  Chorazin  and  Bethsaida  were  towns  near  Capernaum.  We  do  not  know  their  exact  sites;  hut  from  St. 
Willibald's  narrative  in  the  eighth  century  (quoted  by  Dr.  Robinson),  we  know  that  Bethsaida  was  next  north  to 
Capernaum,  and  Chorazin  was  between  that  and  the  Jordan.  Perhaps  Bethsaida  was  at  the  present  Tell  Hdm,  and 
Chorazin  where  the  water  from  Bir  Keraseh  enters  the  lake. 

23.  Capernaiim.  See  on  chap.  8  :  5.  For  the  doctrine  here  conveyed,  see  on  chap.  10  :  15.  Hades.  This  is 
the  untranslated  Greek  word.  It  is  a  negative  expression,  like  the  Hebrew  "  Sheol."  It  is  the  unseen  world  of  the 
dead,  without  any  reference  to  the  happy  condition  of  the  godly  dead.  It  is  the  unseen  world,  without  the  light  of 
revelation  shlniog  on  it.  It  is,  therefore,  a  dark  and  (so  imagined)  subterraneous  world.  But  it  is  not  hell  (Ge- 
henna), which  is  the  place  of  punishment  and  torment. 

8.5.  These  words  which  follow,  if  we  compare  this  passage  with  Luke  10:  21,  and  context,  seem  to  have  been 
uttered  on  the  return  of  the  seventy  missionaries,  and  to  have  had  reference  to  their  happy  report.  Some  of  the 
harmonists,  however,  make  these  words  to  be  spoken  twice  by  our  Lord  at  different  periods  of  his  ministry.  Babes. 
The  illiterate.  Jesus  does  not  thank  the  Father  that  he  had  hid  these  things  from  the  wise,  but  that  he  had  rather 
revealed  them  unto  babes.     The  Orientalism  must  be  noted  (see,  for  example,  John  6 :  27). 

27.  Christ  declares  himself  the  only  source  of  divine  knowledge,  on  the  basis  of  which  truth  he  makes  the  en- 
treaty of  verses  28-30. 

29.  My  yoke.  The  doctrine  of  a  teacher  was  called  his  yoke.  I  am  week  and  lowly  in  heart  to  stoop 
patiently  to  every  needy  one.  There  is  a  contrast  intended  throughout,  probably,  to  the  Pharisees,  who  despised  the 
humble  ones. 


CHAPTER    XII. 

1.  Christ  reproveth  the  blindness  of  the  Pharisees  concerning  the  breach  of  the  sabbath,  3.  by  scriptures,  9.  by 
reason,  13.  and  by  a  miracle.  22.  He  healeth  the  man  possessed  that  was  blind  and  dumb.  31.  Blasphemy 
against  the  Holy  Ghost  shall  never  be  forgiven.  36.  Account  shall  be  made  of  idle  words.  38.  He  rebuketh 
the  unfaithful,  who  seek  after  a  sign !  49.  and  sheweth  who  is  his  brother,  sister,  and  mother. 


1  At  that  time  Jesus  went  on  the  sabbath  day 
tlirough  the  com;  and  his  disciples  were  an  hun- 
gred,  and  began  to  pluck  the  ears  of  corn,  and  to 
eat. 


1  At  that  season  Jesus  went  on  the  sab- 
bath day  through  the  cornfields:  and  his 
disciples  were  an  hungred,  and  began   to 

2  pluck  ears  of  corn,  and  to  eat.    But  the 


1.  The  Jewish  law  permitted  this  plucking  of  another's  corn  (Deut.  23:  25). 

28 


Christ  reproveth 


ST.    MATTHEW,    XII. 


Pharisees. 


2  But  when  the  Pharisees  saw  it,  they  said  unto 
him,  Beliold,  thy  disciples  do  that  which  is  not 
lawful  to  do  upon  the  sahbath  day. 

3  But  he  said  unto  them,  Have  ye  not  read 
what  David  did,  when  he  was  an  hungred,  and  they 
that  were  with  him ; 

4  How  he  entered  into  the  house  of  God,  and 
did  eat  the  shewbread,  which  was  not  lawful  for 
him  to  eat,  neither  for  them  which  were  with  him, 
but  only  for  the  priests  ? 

5  Or  have  ye  not  read  in  the  law,  .how  that  on 
the  sabbath  days  the  priests  in  the  temple  profane 
the  sabbath,  and  are  blameless  ? 

6  But  I  say  unto  you,  That  in  this  place  is  one 
greater  than  the  temple. 

7  But  if  ye  had  known  what  this  meaneth,  I 
will  have  mercy,  and  not  sacrifice,  ye  would  not 
have  condemned  the  guiltless. 

8  For  the  Son  of  man  is  Lord  even  of  the  sab- 
bath day. 

9  And  when  he  was  departed  thence,  he  went 
into  their  synagogue : 

10  IT  And,  behold,  there  was  a  man  which  had 
his  hand  withered.  And  they  asked  him,  saying, 
Is  it  lawful  to  heal  on  the  sabbath  days  ?  that  they 
might  accuse  him. 

11  And  he  said  unto  them,  What  man  shall  there 
be  among  you,  that  shall  have  one  sheep,  and  if  it 
fall  into  a  pit  on  the  sabbath  day,  will  he  not  lay 
hold  on  it,  and  lift  it  out  ? 

12  How  much  then  is  a  man  better  than  a  sheep  ? 
Wherefore  it  is  lawful  to  do  well  on  the  sabbath 
days. 

13  Then  saith  he  to  the  man.  Stretch  forth  thine 
hand.  And  he  stretched  it  forth;  and  it  was  re- 
stored whole,  like  as  the  other. 

14  1  Then  the  Pharisees  went  out,  and  held  a 
council  against  him,  how  they  might  destroy  him. 

15  But  when  -Jesus  knew  it,  he  withdrew  him- 
self from  thence:  and  great  nuiltitudes  followed 
him,  and  he  healed  them  all; 

16  And  charged  them  that  they  should  not  make 
him  known : 

17  That  it  might  be  fulfilled  which  was  spoken 
by  Esaias  the  prophet,  saying. 


Pharisees,  when  they  saw  it,  said  imto 
him.  Behold,  thy  disciples  do  that  which 
it  is  not  lawful  to  do  upon  the  sabbath. 

3  But  he  said  unto  them.  Have  ye  not  read 
what  David  did,  when  he  was  an  hungred, 

4  and  they  that  were  with  him ;  how  he 
entered  into  the  house  of  God,  and  ^  did 
eat  the  shewbread,  which  it  was  not  law- 
ful for  him  to  eat,  neither  for  them  that 
were  with  him,  but  only  for  the  priests  ? 

5  Or  have  ye  not  read  in  the  law,  how  that 
on  the  sabbath  day  the  priests  in  the  temple 
profane  the  sabbath,  and   are   guiltless? 

6  But  I  say  unto  you,  that  ^  one  greater  than 

7  the  temple  is  here.  But  if  yehad  known 
what  this  meaneth,  I  desire  mercy  and  not 
sacrifice,  ye  would  not  have  condemned  the 

8  guiltless.  For  the  Son  of  man  is  lord  of 
the  sabbath. 

9  And  he  departed  thence,  and  went  into 

10  their  synagogue :  and  behold,  a  man  having 
a  withered  hand.  And  they  asked  him, 
saying,  Is  it  lawful  to  heal  on  the  sabbath 

11  day  ?  that  they  might  accuse  him.  And 
he  said  unto  them,  What  man  shall  there 
be  of  you,  that  shall  have  one  sheep,  and 
if  this  fall  into  a  pit  on  the  sabbath 
day,  will  he  not  lay  hold  on  it,  and   lift 

12  it  out  ?  How  much  then  is  a  man  of 
more  value  than  a  sheep!     Wherefore  it 

13  is  lawful  to  do  good  on  the  sabbath  day. 
Then  saith  he  to  the  man,  Stretch  forth 
thy   hand.      And   he   stretched   it   forth; 

14  and  it  was  restored  whole,  as  the  other. 
But    the    Pharisees  went  out,   and   took 

15  comisel  against  him,  how  they  might  de- 
stroy him.  And  Jesus  perceiving  it  with- 
drew  from   thence:    and   many   followed 

16  him;  and  he  healed  them  all,  and  charged 

17  them  that  they  should  not  make  him 
known :  that  it  might  be  fulfilled  which 
was  spoken  ^by  Isaiah  the  prophet,  say- 
ing, 

IS      Behold,    my    servant    whom    I    have 
chosen ; 


1  Some  ancieut  authorities  read  they  did  eat.     ^  Gr.  a  greater  thing.    ^  Or,  through. 

2.  That  which  it  is  not  lawful  to  do  upon  the  sabbath.  The  illegality  was  all  of  their  manufacture. 
The  law  of  God,  through  Moses,  forbade  the  kindling  of  a  fire  to  cook  with  on  the  sabbath  (compare  Exod.  16  :  23, 
and  35 :  3),  but  did  not  forbid  the  satisfying  of  one's  hunger.     This  was  one  of  the  glosses  of  the  elders. 

3.  What  David  did  (1  Sam.  21 :  1-7). 

5.  Profane  the  sabbath.  They  used  it  as  a  day  of  work  in  performing  the  various  duties  of  the  temple 
(see  Num.  28). 

6.  One  greater  than  the  temple.  If  the  sacredness  of  the  temple  sanctified  the  sabbath-working  of  the 
priests,  Christ's  presence  and  the  sacredness  of  his  service  (who  was  greater  than  the  temple)  sanctified  the  sabbath- 
working  of  his  disciples,  if  working  they  would  deem  it. 

7.  I  desire  mercy,  and  not  sacrifice.  Quoted  from  Hos.  6 :  6,  as  before  in  chap.  9 :  13.  The  law  of  mercy 
regards  man's  natural  necessities  and  his  general  welfare,  and  thus  makes  exceptions  in  ritual  observance.  This  is 
the  second  argument  of  our  Lord  against  the  carping  Pharisees. 

8.  For  the  Son  of  man  is  Lord  of  the  sabbath.  That  is,  he  is  the  Lord  God  mentioned  in  the  fourth 
commandment  ("  sabbath  of  the  Lord  thy  God  "),  and  therefore  knows  what  allowance  to  make  for  his  disciples, 
being  the  very  one  who  originally  made  the  declaration  written  in  Ilosea.  This  is  a  third  argument  against  the 
Pharisees,  which,  of  course,  they  could  not  comprehend. 

9.  Into  their  synagogue.     This,  Luke  tells  us  (chap.  6:6),  was  on  another  sabbath. 

10.  They  asked  him.     Probably  seeing  that  he  was  about  to  heal  the  man. 

11.  One  sheep.     If  a  sheep  in  trouble  can  be  rescued,  surely  a  man  in  distress  can  be  healed  on  the  sabbath. 
14.  The  Pharisees.     With  the  Herodians  (Mark  3 :  6).     The  hostility  of  the  Pharisees  had  now  taken  shape, 

and  reached  to  Galilee  from  Jerusalem  as  its  source  and  centre.    Jesus,  by  his  influence,  his  teaching,  and  his  mira- 
cles, was  undermining  the  influence  of  the  Pharisees;  and  this  stirred  their  jealousy,  and  excited  them  to  vengeance. 

16.  Charged  them  that  they  should  not  make  him  known  (see  chap.  8 :  4,  and  9  :  30). 

17.  By  Isaiah.  This  prophecy  (Isa.  42:  1-1)  declares  the  gentleness  of  Christ.  Hence  the  words,  "A  bruised 
reed  shall  he  not  break,  and  smoking  flax  shall  he  not  quench,"  are  considered  by  some  as  not  referring  to  Christ's 
regard  to  a  weak  faith,  but  as  belonging  to  the  general  description  of  the  Messiah  as  one  who  would  not  make  any 
noise,  or  show  any  violence,  even  toward  those  things  which  required  but  a  slight  force  to  destroy.     This  seems  to 


The  blind  and 


ST.    MATTHEW,    XII. 


dumb  healed, 


18  Behold  my  servant,  whom  I  have  chosen ;  my 
beloved,  in  wliom  my  soul  is  well  pleased :  I  will 
put  my  spirit  upon  him,  and  he  shall  shew  judg- 
ment to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry;  neither  shall  any 
man  hear  his  voice  in  the  streets. 

20  A  bruised  reed  shall  he  not  break,  and  smok- 
ing flax  shall  he  not  quench,  till  he  send  forth 
judgment  unto  victory. 

21  And  in  his  name  shall  the  Gentiles  trust. 

22  1  Then  was  brought  unto  him  one  possessed 
with  a  devil,  blind,  and  dumb:  and  he  healed  him, 
insomuch  that  the  blind  and  dumb  both  spake  and 
saw. 

23  And  all  the  people  were  amazed,  and  said,  Is 
not  this  the  son  of  David  ? 

24  But  when  the  Pharisees  heard  it,  they  said. 
This  fellow  doth  not  cast  out  devils,  but  by  Beel- 
zebub the  prince  of  the  devils. 

2.5  And  -Jesus  knew  their  thoughts,  and  said  unto 
them,  Every  kingdom  divided  against  itself  is 
brought  to  desolation;  and  every  city  or  house 
divided  against  itself  shall  not  stand: 

26  And  if  Satan  cast  out  Satan,  he  is  divided 
against  himself;  how  shall  then  his  kingdom 
stand  ? 

27  And  if  I  by  Beelzebub  cast  out  devils,  by 
whom  do  your  children  cast  them  out  ?  therefore 
they  shall  be  your  judges. 

28  But  if  I  cast  out'devils  by  the  Spirit  of  God, 
then  the  kingdom  of  God  is  come  unto  you. 

29  Or  else,  how  can  one  enter  into  a  strong 
man's  house,  and  spoil  his  goods,  except  he  firs^ 
bind  the  strong  man '?  and  then  he  will  spoil  his 
house. 

30  He  that  is  not  with  me  is  against  me ;  and  he 
that  gathereth  not  with  me  scattereth  abroad. 

31  "T  Wherefore  I  say  unto  you.  All  manner  of 
sin  and  blasphemy  shall  be  forgiven  unto  men :  but 
the  blasphemy  ityainst  the  Holy  Ghost  shall  not 
be  forgiven  UJito  men. 

32  And  whosoever  speaketh  a  word  against  the 
Son  of  man,  it  shall  be  forgiven  him:  but  whoso- 
ever speaketh  against  the  Holy  Ghost,  it  sliall  not 
be  forgiven  him,  neither  in  this  world,  neither  in 
the  world  to  come. 


19 


My  beloved  in  whom  my  soul  is  well 

pleased : 
I  will  put  my  Spirit  upon  him. 
And  he  shall  declare  judgement  to  the 

Gentiles. 
He  shall  not  strive,  nor  cry  aloud ; 
Neither  shall  any  one  hear  his  voice  in 

the  streets. 

20  A  bruised  reed  shall  he  not  break. 
And  smoking  flax  shall  he  not  quench. 
Till    he    send    forth    judgemeut    unto 

victory. 

21  And  in  his  name  shall   the    Gentiles 

hope. 

22  Then  was  brought  unto  him  ^  one  pos- 
sessed with  a  devil,  blind  and  dumb :  and 
he  healed  him,  insomuch  that  the  dumb 

23  man  spake  and  saw.  And  all  the  multi- 
tudes were  amazed,  and  said.  Is  this  the 

24  son  of  David  ?  But  when  the  Pharisees 
heard  it,  they  said,  This  man  doth  not 
cast  out  2  devils,  but  ^by  Beelzebub  the 

25  prince  of  the  "-  devils.  And  knowing  their 
thoughts  he  said  unto  them.  Every  king- 
dom divided  against  itself  is  brought  to 
desolation;  and  every  city  or  house  divided 

26  against  itself  shall  not  stand :  and  if  Satan 
casteth  out  Satan,  he  is  divided  against 
himself  ;    how    then   shall    his    kingdom 

27  stand  ?  A  nd  if  I  ^  by  Beelzebub  cast  out 
2  devils,  3  by  whom  do  your  sons  cast  them 
out  ?  therefore  shall  they  be  your  judges. 

28  But  if  I  3  by  the  Spirit  of  God  cast  out 
2  devils,  then  is  the  kingdom  of  God  come 

29  upon  you.  Or  how  can  one  enter  into 
the  house  of  the  strong  }iian,  and  spoil  his 
goods,  except  he  first  bind  the  strong  man  ? 

30  and  then  he  will  spoil  his  house.  He  that 
is  not  with  me  is  against  me;  and  he  that 

31  gathereth  not  with  me  scattereth.  There- 
fore I  say  unto  you.  Every  sin  and  blas- 
phemy shall  be  forgiven  *  unto  men ;  but 
the  l)lasphemy  against  the  Spirit  shall  not 

32  be  forgiven.  And  whosoever  shall  speak 
a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him;  but  whosoever  shall  speak 


"  0\-,  a  demoniac.    ^  Qr.  dem07is.    ^  Or,  171.    <  Some  ancient  authorities  read  ?«i<o  yoit  jnf«. 

make  the  passage  consistent.    The  last  phrase,  "  and  In  his  name  shall  the  Gentiles  hope,"  is  according  to  the 
Seventy. 

23.  The  son  of  David.    See  on  9  :  27. 

24.  Beelzebub.    See  on  chap.  10 :  25. 

26.  He  is  divided  against  liimself.  This  Is  Christ's  first  argument.  He  was  constantly  destroying  the 
works  of  the  Devil  (1  John  3:8),  and  yet  his  enemies  would  charge  him  with  working  his  miracles  against  Satan  by 
Satan's  help. 

27.  By  wliom  do  yonr  sons  cast  them  out?  The  Jews  pretended  to  cast  out  devils.  Josephus  (Ant.  8, 
2,  5)  says  they  derived  the  art  from  Solomon,  and  gives  an  instance  of  one  Eleazar  performing  an  exorcism  before 
Vespasian.  .Jesus  here  uses  the  argumentum  adhominem,  which  does  not  require  that  the  hypothetical  case  be  true, 
but  only  tounted  true  by  the  persons  addressed. 

28.  The  casting  out  of  demons  was  one  of  the  proofs  that  the  promised  kingdom  of  God,  the  dispensation  of 
the  Messiah,  had  arrived  (see  Isa.  49  :  24,  25,  and  53 :  12).  Matthew  changes  his  usual  phrase,  "  kingdom  of  heaven," 
to  "  kingdom  of  God,"  probably  in  allusion  to  Dan.  2 :  44. 

29.  Spoil  his  goods;  i.e.,  seize  them  as  prey.  Spoil  his  house;  i.e.,  plunder  his  house.  The  verb 
"  spoil"  is  obsolete  in  these  senses.  The  use  of  this  figure  seems  to  be  in  direct  allusion  to  the  passages  of  Isaiah 
cited  (49:  24,  25,  and  53:  12),  where  the  "  strong"  one  is  certainly  Satan. 

30.  He  tliat  is  not  with  me  is  against  me.  Those  who  opposed  the  destroyer  of  Satan's  works  were 
allies  of  Satan,  and  unbelief  was  opposition. 

31.  33.  We  would  thus  paraphrase  this  passage:  "The  reception  of  God's  offered  Spirit  by  man  insures  the 
pardon  (through  Christ)  of  all  sin,  even  if  the  sin  has  been  'a  word  against  the  Son  of  man  :'  but  the  rejection  of 
God's  Spirit  is  the  rejection  of  salvation;  and  this  rejection  the  Pharisees  are  engaged  in  perfecting  when  they  refer 
the  evident  influepces  of  God's  Spirit,  in  destroying  the  power  of  the  Devil,  to  the  Devil  himself."  Perhaps  no  pas- 
sage ill  the  New  Testament  has  called  forth  more  discussion  than  this.  Some,  like  Whitby,  regard  it  as  referring  to 
the  gift  of  the  Spirit  on  the  day  of  Pentecost;  others,  to  the  false  estimate  of  a  true  miracle.  The  former  view  is 
wholly  apart  from  the  context,  and  the  latter  is  too  narrow.    It  meets  all  the  demands  in  the  case  to  refer  it  to  a 


Christ  rebuketh  tho  uufaithful, 


ST.    MATTHEW,    XI L 


who  seek  after  a  sigu, 


33  Either  make  the  tree  good,  and  his  fruit  good ; 
or  else  make  the  tree  corrupt,  and  his  fruit  corrupt: 
for  the  tree  is  known  by  Ins  fruit. 

34  O  generation  of  vipers,  how  can  ye,  being 
evil,  speak  good  tilings  ?  for  out  of  the  abundance 
of  the  heart  the  mouth  speaketli, 

35  A  good  man  out  of  the  good  treasure  of  the 
heart  bringeth  forth  good  things :  and  an  evil  man 
out  of  the  evil  treasure  bringeth  forth  evil  things. 

36  But  I  say  unto  you.  That  every  idle  word  that 
men  shall  speak,  they  shall  give  account  thereof  in 
the  (lay  of  judgment. 

37  For  by  thy  words  thou  shalt  be  justified, 
and  by  thy  words  thou  shalt  be  condemned. 

38  IT  Then  certain  of  the  scribes  and  of  the 
Pliarisees  answered,  saying.  Master,  we  would  see 
a  sign  from  thee. 

3t»  But  he  answered  and  said  unto  them,  An  evil 
and  adulterous  generation  seeketh  after  a  sign;  and 
there  shall  no  sign  be  given  to  it,  but  the  sign  of 
the  prophet  Jonas: 

40  For  as  Jonas  was  three  days  and  three  nights 
in  the  whale's  belly;  so  shall  the  Son  of  man  be 
three  days  and  three  nights  in  the  heart  of  the 
earth. 

41  The  men  of  Nineveh  shall  rise  in  judgment 
with  this  generation,  and  shall  condemn  it:  be- 
cause they  repented  at  the  preaching  of  Jonas; 
and,  beliold,  a  greater  than  Jonas  is  here. 

42  The  queen  of  the  south  shall  rise  up  in  the 
judgment  with  this  generation,  and  shall  condemn 
it :  for  she  came  from  the  uttermost  parts  of  the 
earth  to  hear  the  wisdom  of  Solomon;  and,  behold, 
a  greater  than  Solomon  is  here. 

43  When  the  unclean  spirit  is  gone  out  of  a  man, 
he  walketh  through  dry  places,  seeking  rest,  and 
findeth  none. 

44  Then  he  saith,  I  will  return  into  my  house 
from  whence  I  came  out ;  and  when  he  is  come,  he 
findeth  it  empty,  swept,  and  garnished. 


against  the  Holy  Spirit,  it  shall  not  be  for- 
given him,  neither  in  this  i  world  nor  in 

33  that  which  is  to  come.  Either  make  the 
tree  good,  and  its  fruit  good ;  or  make  the 
tree  corrupt,   and   its   fruit  corrupt:   for 

34  the  tree  is  known  by  its  fruit.  Ye  oifspring 
of  vipers,  how  can  ye,  being  evil,  speak 
good  things  ?  for  out  of  the  abundance  of 

35  the  heart  the  mouth  speaketh.  The  good 
man  out  of  his  good  treasure  bringeth 
forth  good  things:  and  the  evil  man  out 
of   his  evil   treasure   bi'ingeth   forth  evil 

36  things.  And  I  say  unto  you,  that  every 
idle  word  that  men  shall  speak,  they  shall 
give  account  thereof  in  the  day  of  judge- 

37  ment.  For  by  thy  words  thou  shalt  be 
justified,  and  by  thy  words  thou  shalt  be 
condemned. 

38  Then  certain  of  the  scribes  and  Phari- 
sees answered  him,   saying,  -  Master,  we 

39  would  see  a  sign  from  the'e.  But  he  an- 
swered and  said  unto  them.  An  evil  and 
adulterous  generation  seeketh  after  a  sign; 
and  there  shall  no  sign  be  given  to  it  but 

40  the  sign  of  Jonah  the  prophet :  for  as 
Jonah  was  three  days  and  three  nights  in 
the  belly  of  the  ^ whale;  so  shall  the  Son 
of  man  be  thi-ee  days  and  three  nights  in 

41  the  heart  of  the  earth.  The  men  of  Nine- 
veh shall  stand  up  in  the  judgement  with 
this  generation,  and  shall  condemn  it:  for 
they  repented  at  the  preaching  of  Jonah; 
and   behold,  *  a  greater    than    Jonah    is 

42  here.  The  queen  of  the  south  shall  rise 
up  in  the  judgement  with  this  generation, 
and  shall  condemn  it:  for  she  came  from 
the  ends  of  the  earth  to  hear  the  wisdom 
of  Solomon;  and  behold,  *a  greater  than 

43  Solomon  is  here.  But  the  unclean  spirit, 
when  ^  he  is  gone  out  of  the  man,  passeth 
through  waterless  places,  seeking  rest,  and 

44  fhideth  it  not.    Then  ^he  saith,  I  will  re- 


1  Or,  age.    ^  Or,  Teacher.    ^  Gr.  sea-monster.    *  Gr.  inore  than.    ^  Or,  it. 


refusal  of  God's  spiritual  appeals,  one  of  which  is  the  miracle  with  its  circumstances.  Nor  in  that  which  is  to 
come.  A  proverbial  expression  for  an  emphatic  "  never,"  and  wholly  without  indication  of  a  place  of  pardon  beyond 
this  world. 

33.  If  the  healing  miracles  of  Christ  were  good,  they  must  have  come  from  a  good  source;  and  the  evil-speaking 
of  the  Pharisees  must  have  proceeded  from  an  evil  heart. 

86,  37.  The  words  of  a  life  express  the  character  of  that  life  (Rom.  10:  10).  The  idle  word  is  the  mark  of  a 
careless  heart.  The  words  of  a  man's  life  will  be  the  record  of  his  justification  or  condemnation  at  the  last.  The 
blasphemy  against  the  Holy  Spirit  may  be  merely  au  idle  word;  that  is,  a  word  of  careless  indifference:  yet  that  is 
opposition  to  God,  and  the  token  of  final  ruin. 

38.  A  si^n.    Of  the  Messiahship. 

39.  Adulterous.  This  word  and  its  cognates  are  constantly  used  in  Scripture  for  the  sin  of  idolatry;  Israel 
having  abandoned  Jehovah,  her  husband  (Isa.  54 :  5 ;  Jer,  3  :  14),  and  married  faise  gods.  The  sign  of  Jonah  tlie 
prophet.  The  prophets  not  only  predicted  the  Messiah,  but  sometimes  typified  him.  So  Isaiah  with  his  children 
(Isa.  8:  18,  quoted  in  Heb.  2:  13).  So  Ezckiel  (chap.  24:  1.5-24).  They  were  all,  in  some  sort,  types  of  the  great 
Messiah-prophet  (see  Deut.  18  :  15).  Whale.  Simply  "  sea-monster."  In  the  Hebrew  of  the  Book  of  Jonah  it  Is 
"  great  fish."  The  fish  which  swallowed  Jonah  is  supposed  by  some  to  be  the  fiqualiis  carcharias,  or  "  white  shark," 
also  called  lamia,  and  found  in  the  Mediterranean  Sea,  Such  a  fish,  sixty  feet  long,  was  seen  in  the  Levantine  waters 
about  ninety  years  ago.  Anotlier,  said  to  be  a  right  whale,  was  stranded  near  Sidon  only  six  or  eight  years  ago. 
This  one  was  also  about  sixty  feet  long. 

40.  Three  days  and  three  nights.  This  seems  too  explicit  to  be  explained  by  two  nights  and  one  day, 
with  parts  of  two  more,  the  time  spent  by  our  I^ord's  body  in  the  tomb.  We  prefer  to  consider  "  the  heart  of  the 
earth"  to  refer  to  the  time,  beginning  at  Gethsemane,  in  which  our  Lord's  ministry  was  suspended,  as  was  Jonah's 
when  he  was  in  the  fish's  belly. 

41.  A  greater  than  Jonah.  Literally,  "more  than  Jonah."  So  below,  "more  than  Solomon."  Jonah  and 
Solomon  were  but  types.    Herein  Jesus  was  the  fulness  of  the  antitype. 

42.  The  queen  of  the  south.  The  Queen  of  Sheba  In  Southern  Arabia  (1  Kings  10 :  1).  The  ends  of  the 
earth.    Oriental  hyperbole  for  "  a  distant  land." 

43.  But  we  must  expect  this;  for  the  unclean  spirit,  etc.  This  is  the  connection.  This  parable,  suited  to 
the  Jewish  uotiou  of  demons  frequenting  deserts,  is  to  be  received  in  its  genera!  instruction  as  referring  to  the 

SI 


The  parable 


ST.    MATTHEW,    XI 11. 


of  the  sower. 


45  Then  goeth  lie,  and  takoth  with  himself 
seven  other  spirits  more  wicked  than  himself,  and 
they  enter  in  and  dwell  there:  and  the  \a.si state  of 
that  man  is  worse  than  the  first.  Even  so  shall 
it  be  also  unto  this  wicked  generation. 

46  H  While  he  yet  talked  to  the  people,  behold. 
his  mother  and  his  brethren  stood  without,  desiring 
to  speak  with  him. 

47  Then  one  said  unto  him,  Behold,  thy  mother 
and  thy  brethren  stand  without,  desiring  to  speak 
with  thee. 

48  But  he  answered  and  said  unto  him  that  told 
him,  Who  is  my  mother  ?  and  who  are  my 
brethren  ? 

49  And  he  stretched  fortli  his  hand  toward  his 
disciples,  and  said,  Behold  my  mother  and  my 
bretliren ! 

50  For  whosoever  shall  do  the  will  of  my  Father 
which  is  in  heaven,  the  same  is  my  brother,  and 
sister,  and  mother. 


turn  into  my  house  wdience  I  came  out; 
and  when  i  he  is  come,  Uie  findeth  it  empty, 
swept,  and  garnislied.  Then  goeth  ^  he, 
and  taketh  with  "^himself  seven  other 
spirits  more  evil  than  ^  himself,  and  they 
enter  in  and  dwell  there:  and  the  last  state 
of  that  man  becometh  worse  than  the 
first.  Even  so  shall  it  be  also  unto  this 
evil  generation. 

While  he  was  yet  speaking  to  tlie  multi- 
tudes, behold,  his  mother  and  his  brethren 
stood  without,  seeking  to  speak  to  him, 
■^And  one  said  unto  him.  Behold,  thy 
mother  and  thy  brethren  stand  witliout, 

48  seeking  to  speak  to  thee.  But  he  answered 
and  said  unto  him  that  told  him.  Who  is 
my  mother  ?  and  who  are  my  brethren  ? 

49  And  he  stretched  forth  liis  hand  towards 
his  disciples,  and  said.  Behold,  my  mother 

.50  and  my  brethren  I  For  whosoever  shall  do 
the  will  of  my  Father  which  is  in  heaven, 
he  is  my  brotlier,  and  sister,  and  mother. 


46 


47 


'  Or,  it.    2  Or,  Use!/.    ^  Some  ancient  authorities  omit  verse  47 


increased  assaults  of  Satan  after  a  false  reformation.    The  application  is,  doubtless,  in  the  first  instance,  to  the  Jews, 
who  were  refusing  the  Messiah,  and  bringing  themselves  into  greater  condemnation. 

46.  His  brethren.  In  chap.  13:  55,  and  Mark  6:  3,  James  and  Joses  (some  read  "Joseph"  in  Matthew)  and 
Simon  and  Judas  are  called  the  Lord's  brethren;  and  in  Gal.  1 :  19,  .Tames  the  son  of  Alphasus,  the  apostle,  is  called 
the  Lord's  brother.  Now,  as  .Limes  was  not  the  son  of  either  .Joseph  or  Mary,  the  word  "  brethren  "  is  used  here  in 
the  wider  sense  of  kinsman.  These  four  were  probably  nephews  of  Joseph  or  of  Mary.  The  James  mentioned  is 
thus  the  apostle,  and  author  of  the  epistle,  and  Judas  is  also  an  apostle,  and  author  of  an  epistle  (if  we  suppose 
"  brother  "  is  the  true  filling  of  the  ellipsis  in  Luke  6: 16) ;  but  it  is  more  doubtful  whether  the  Simon  is  Simon  the 
Cananaean. 

47.  Seeking  to  speak  with  thee.  From  Mark's  account  (chap.  3 :  31)  we  see  they  were  impatient,  both 
sending  to  him,  and  calling  out  to  him.  This  leads  us  to  suppose  that  they  wished  to  control  his  movements,  and  stop 
his  discourse,  perhaps  through  fear  that  his  denunciation  of  the  Pharisees  might  lead  to  his  and  their  injury.  The 
incident  gave  occasion  to  one  of  the  most  tender  and  touching  of  our  Lord's  expressioua:  "  Whosoever  shall  do  the 
will  of  my  Father  which  is  in  heaven,  he  is  my  brother  and  sister  and  mother." 


CHAPTER    XIII. 


3.  The  parable  of  the  sower  and  the  seed !  18.  the  exposition  of  it.  24,  The  parable  of  the  tares,  31.  of  the 
mustard  seed,  33.  of  the  leaven,  44.  of  the  hidden  treasure,  45.  of  the  pearl,  47.  of  the  drawnet  cast  into 
the  sea:  53.  and  how  Christ  is  contemned  of  his  own  countrymen. 


1  The  same  day  went  Jesus  out  of  the  house, 
and  sat  by  the  sea  side. 

2  And  great  multitudes  were  gathered  together 
unto  him,  so  that  he  went  into  a  ship,  and  sat; 
and  the  whole  multitude  stood  on  the  shore. 

3  And  he  spake  many  things  unto  them  in  par- 
ables, saying,  Behold,  a  sower  went  forth  to  sow; 

4  And  when  he  sowed,  some  seed.-i  fell  by  the 
way  side,  and  the  fowls  came  and  devoured  them 
up: 

5  Some  fell  upon  stony  places,  where,,  they  had 
not  much  earth:  and  forthwith  they  sijrung  up, 
because  they  had  no  deepness  of  earth : 

6  And  when  the  sun  was  up,  they  were  scorched; 
and  because  they  had  no  root,  they  withered  away. 


1  On  that  day  went  Jesus    out  of    the 

2  house,  and  sat  by  the  sea  side.  And  there 
were  gathered  unto  him  great  multitudes, 
so  that  he  entered  Into  a  boat,  and  sat; 
and  all  the  multitude  stood  on  the  beach. 

3  And  he  spake  to  them  many  things  in 
parables,  saying.  Behold,  the  sower  went 

4  forth  to  sow  ;  and  as  he  sowed,  some  seeds 
fell  by  the  way  side,  and  the  birds  came 

5  and  devoured  them :  and  others  fell  upon 
the  rocky  places,  where  they  had  not  much 
earth:  and  straightway  they  sprang  up, 
because  they  had  no  deepness  of  earth : 

6  and  when  the  sun  was  ri.sen,  they  were 
scorched ;  and  because  they  had  no  root, 


1.  On  that  day.  Matthew  fi.xes  the  time.  It  was  on  the  same  day  in  which  he  had  so  earnestly  rebuked  the 
Pharisees,  and  had  been  sought  by  his  mother  and  brethren.    The  sea  side.    The  beach  of  the  Sea  of  Galilee. 

!J.  Into  a  boat.  Sitting  on  one  of  the  thwarts  of  a  fishing-boat,  pushed  out  a  little  into  the  sea  (Mark  4;  1),  ho 
could  be  seen  and  heard  by  all  the  vast  multitude  on  the  beach. 

4.  The  way  side;  or,  "along  the  road."  The  roads  in  the  East  are  merely  tracks  through  the  fields,  beaten 
hatd  by  the  travel,  and  having  no  fences  or  hedges  of  separation  from  the  growing  grain.  The  sower  would  neces- 
sarily sow  over  the  path,  but  nothing  could  grow  there  by  reasou  of  the  packed  and  hard  earth.  The  birds  would 
soou  catch  up  the  seeds  thus  exposed. 

32 


The  parable 


ST.    MATTHEW,    XIIL 


of  the  sower, 


7  And  some  fell  among  thorns;  anil  the  thorns 
signing  up,  and  choked  them : 

8  But  other  fell  into  good  ground,  and  brought 
forth  fruit,  some  an  hundredfold,  some  slxtyfold, 
some  thirtyfold. 

D  Who  hath  ears  to  hear,  let  him  hear. 

10  And  the  disciples  came,  and  said  unto  him, 
Why  speakest  thou  unto  them  in  parables  ? 

11  He  answered  and  said  unto  them,  Because  it 
is  given  unto  you  to  know  the  mysteries  of  the 
kingdom  of  heaven,  but  to  them  it  is  not  given. 

12  For  whosoever  hath,  to  him  shall  be  given, 
and  he  shall  have  more  abundance:  but  whosoever 
hath  not,  from  him  shall  be  taken  away  even  that 
he  hath. 

13  Therefore  speak  I  to  them  in  parables:  be- 
cause they  seeing  see  not;  and  hearing  they  hear 
not,  neither  do  they  understand. 

14  And  in  them  is  fulfilled  the  prophecy  of 
Esaias,  which  saith,  By  hearing  ye  shall  hear,  and 
shall  not  understand;  and  seeing  ye  shall  see,  and 
shall  not  perceive: 

V)  For  this  people's  heart  is  waxed  gross,  and 
their  ears  are  clull  of  hearing,  and  their  eyes  they 
have  closed;  lest  at  anytime  they  should  see  with 
tlieir  eyes,  and  hear  with  their  ears,  and  should 
understand  with  their  heart,  and  should  be  con- 
verted, and  I  should  heal  them. 

10  But  blessed  are  your  eyes,  for  they  see:  and 
your  ears,  for  they  hear. 

17  For  verily  I  say  unto  you.  That  many  proph- 
ets and  righteous  men  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen  them  ;  and 
to  hear  those  things  which  ye  hear,  and  have  not 
heard  them. 

18  IT  Hear  ye  therefore  the  parable  of  the  sower. 

19  When  any  one  heareth  the  word  of  the  king- 
dom, and  understandeth  it  not,  then  cometh  the 
wicked  one,  and  catcheth  away  that  which  was 
sown  in  his  heart.  This  is  he  which  received  seed 
by  the  way  side. 

20  But  he  that  received  the  seed  into  stony 
places,  the  same  is  he  that  heareth  the  word,  and 
anon  with  joy  receiveth  it; 

21  Yet  hath  he  not  root  in  himself,  but  dureth 
for  a  while:  for  when  tribulation  or  persecution 
ariseth  because  of  the  word,  by  and  by  he  is 
offended. 


7  they  withered  away.   And  others  fell  upon 
the  thorns;  and  the  thorns  grew  up,  and 

8  choked  them :   and  others  fell  upon  the 
good  ground,  and   yielded   fruit,  some  a 

0  hundredfold,  some  sixty,  some  thirty.     He 
that  hath  ears  i,  let  him  hear. 

10  And  the  disciples  came,  and  said  unto 
him,  Why  speakest  thou  unto  them  in 

11  parables  ?  And  he  answered  and  said 
unto  them.  Unto  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  heaven, 

12  but  to  them  it  is  not  given.  For  whoso- 
ever hath,  to  him  shall  be  given,  and  he 
shall  have  abmidance :  but  whosoever  hath 
not,  from  him  shall  be  taken  away  even 

13  that  which  he  hath.  Therefore  speak  I 
to  them  in  parables;  because  seeing  they 
see  not,  and  hearing  they  hear  not,  neither 

14  do  they  understand.  And  unto  them  is  ful- 
filled the  prophecy  of  Isaiah,  which  saith, 

By  hearing  ye  shall  hear,  and  shall  in  no 

wise  understand ; 
And  seeing  ye  shall  see,  and  shall  in  no 

wise  perceive : 
1.5      For  this  people's  heart  is  waxed  gi'oss. 
And  their  ears  are  dull  of  hearing, 
And  their  eyes  they  have  closed; 
Lest  haply  they  should  perceive  with 

their  eyes. 
And  hear  with  their  ears, 
And  understand  with  their  heart, 
And  should  turn  again. 
And  I  should  heal  them. 

16  But  blessed  are  your  eyes,  for  they  see; 

17  and  your  ears,  for  they  hear.  For  verily  I 
say  unto  you,  that  many  prophets  and 
righteous  men  desired  to  see  the  things 
which  ye  see,  and  saw  them  not;  and  to 
hear  the  things  which  ye  hear,  and  heard 

18  them  not.     Hear  then  ye  the  parable  of 

19  the  sower.  When  any  one  heareth  the 
word  of  the  kingdom,  and  understandeth 
it  not,  then  cometh  the  evil  one,  and 
snatcheth  away  that  which  hath  been  sown 
in  his  heart.     This  is  he  that  was  sown  by 

20  the  way  side.  And  he  that  w'as  sowii 
upon  the  rocky  places,  this  is  he  that  hear- 
eth the  word,  and  straightway  with  joy  re- 

21  ceiveth  it ;  yet  hath  he  not  root  in  him- 


I  Some  ancient  authorities  add  tiere,  and  iu  verse  43,  to  he 


as  in  Marii  4:9;  Lulie  8  : 


11.  Unto  you  it  is  given  to  know,  etc.  Christ's  disciples,  by  looliing  to  him  in  faith,  had  the  mysteries  of 
the  new  dispensation  explained  to  them.    The  rest  of  the  Jews,  by  rejecting  Christ,  could  not  be  so  favored. 

13.  Wliosoever  hath,  etc.  This  is  the  rule  of  grace.  If  a  little  is  accepted,  more  is  given.  The  "  hath,"  and 
"  hath  not,"  do  not  represent  original  conditions,  but  acquired  conditions.  The  subjects  have  either  accepted  or 
rejected  grace.    Even  that  wliich  he  hatli ;  i.e.,  his  opportunities. 

13.  Therefore.  Here  is  the  application  of  the  above  rule.  Because  they  see  not  aad  hear  not  (a  wilful  blind- 
ness and  deafness— a  rejection),  therefore  parables  are  given  them,  which,  though  they  will  not  understand,  will  be 
full  of  instruction  to  the  disciples  who  search  the  Saviour's  words. 

14.  The  prophecy  of  Isaiah.  This  prophecy  (Isa.  6  ■'  9, 10)  is  quoted,  besides  by  the  synoptics  in  this  connec- 
tion, in  John  12:40,  and  Acts  28:  26.  It  is  the  prophetic  style  in  Isaiah,  the  use  of  imperatives  for  futures.  The 
prophet  is  commanded  to  make  an  effect,  when  all  that  is  intended  is  that  he  shall  predict  an  effect.  Matthew  trans- 
lates the  imperatives  into  futures,  showing  this  prophetic  usage.  Just  so  God  is  said  to  harden  the  heart,  because 
the  event  is  permitted  In  his  wisdom.  God  (and  his  prophet)  does,  what  he  permits,  in  his  holy,  just,  and  righteous 
plan,  to  be  done. 

15.  Lest  haply  they  should.  Rather,  "  So  that  they  should  not  at  all."  God  was  not  afraid  that  they  would 
repent,  and  therefore  interposed  to  prevent  this  (as  the  use  of  "  lest  "  would  suggest),  but  he  permitted  their  wilful- 
ness to  operate,  so  that  they  should  not  perceive  and  turn.  They  did  not  wish  to  repent.  It  was  not  God  who  did 
not  wish  them  to  repent.  The  Lord  does  not  wish  that  any  should  perish,  but  that  all  should  come  to  repentance 
(2  Pet.  3:9). 

19.  Tlie  evil  one.  Called,  In  the  parallel  passages  in  the  other  G'ospels,  "  Satan  "  (Hcb.  for  "  adversary")  and 
"the  Devil  "  (Gr.  for  "  accuser").  He  that  was  sown.  In  this  parable  the  seed  is  not  the  word  only,  but  the  man 
tuid  word  united.  The  man  is  sown  by  the  wayside,  and  the  word  is  sown  in  his  heart.  The  evil  one,  by  snatching 
away  the  word,  really  snatcheth  away  the  man  as  liis  prey.    In  the  second  case,  the  sun  of  persecution  burns  the 

33 


The  parable  of  the  tares,  of  the 


ST.    MATTHEW,    XIII. 


mustard  seed,  and  of  the  leaven. 


22  He  also  that  received  seed  among  the  thorns 
is  he  that  heareth  the  word;  and  the  care  of  this 
world,  and  the  deceitfulness  of  riches,  choke  the 
word,  and  he  becometh  unfruitful. 

23  But  he  that  received  seed  into  the  good 
ground  is  he  that  heareth  the  word,  and  undei-- 
standeth  it;  which  also  beareth  fruit,  and  bring- 
eth  forth,  some  an  himdredfold,  some  sixty,  some 
thirty. 

24  IT  Another  parable  put  he  forth  unto  them, 
saying,  The  kingdom  of  heaven  is  likened  unto  a 
man  which  sowed  good  seed  in  his  field : 

2-5  But  while  men  slept,  his  enemy  came  and 
sowed  tares  among  the  wheat,  and  went  his 
way. 

26  But  when  the  blade  was  sprung  up,  and 
brought  forth  fruit,  then  appeared  the  tares 
also. 

27  So  the  servants  of  the  householder  came 
and  said  unto  him.  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?  from  whence  then  hath  it 
tares  ? 

28  He  said  unto  them,  An  enemy  hath  done 
this.  The  servants  said  unto  him.  Wilt  thou  then 
that  we  go  and  gather  them  up  ? 

29  But  he  said  Nay ;  lest  while  ye  gather  up  the 
tares,  ye  root  up  also  the  wheat  with'them. 

.30  Let  both  grow  together  until  the  harvest: 
and  in  the  time  of  harvest  I  will  say  to  the  reap- 
ers, Gather  ye  together  first  the  tares,  and  bind 
them  in  bundles  to  burn  them:  but  gather  the 
wheat  into  my  barn. 

31  t  Another  parable  put  he  forth  unto  them, 
saying.  The  kingdom  of  heaven  is  like  to  a  grain 
of  mustard  seed,  which  a  man  took,  and  sowed  in 
his  field : 

32  Whicli  indeed  is  the  least  of  all  seeds:  but 
when  it  is  grown,  it  is  the  greatest  among  herbs, 
and  becometh  a  tree,  so  that  the  birds  of  the  air 
come  and  lodge  in  the  branches  thereof. 

33  H  Another  parable  spake  he  unto  them ;  The 
kingdom  of  heaven  is  like  unto  leaven,  which  a 
woman  took,  and  hid  in  three  measures  of  meal, 
till  the  whole  was  leavened. 

.34  All  these  things  spake  Jesus  unto  the  nuilti- 
tude  in  parables;  and  without  a  parable  spake  he 
not  vmto  them : 


self,  but  endureth  for  awhile;  and  when 
tribulation  or  persecution  ariseth  because 
of  the  word,   straightway   he  stumbleth. 

22  And  he  that  was  sown  among  the  thorns, 
this  is  he  that  heareth  the  wonl ;  and  the 
care  of  the  ^  world,  and  the  deceitfulness 
of  riches,   choke   the   word,   and   he  be- 

23  Cometh  unfruitful.  And  he  that  was 
sown  upon  the  good  ground,  this  is  he 
that  heareth  the  woixl,  and  understandeth 
it;  who  verily  beareth  fruit,  and  bringeth 
forth,  some  a  hundredfold,  some  sixty, 
some  thirty. 

24  Another  parable  set  he  before  them, 
saying.  The  kingdom  of  heaven  is  likened 
unto  a  man  that  sowed  good  seed  in  his 

25  field  ;  but  while  men  slept,  his  enemy  came 
and  sowed  ^  tares  also  among  the  wheat, 

2G  and  went  away.  But  when  the  blade 
sprang  up,  and  brought  forth  fruit,  then 

27  appeared  the  tares  also.  And  the  ^  servants 
of  the  householder  came  and  said  unto 
him,  Sir,  didst  thou  not  sow  good  seed  in 
thy   field  ?    whence  then   hath   it  tares  ? 

28  And  he  said  unto  them,  *  An  enemy  hath 
done  this.  And  the  ^  servants  say  unto 
him.  Wilt  thou  then  that  we  go  and  gather 

29  them  up?  But  he  saith.  Nay;  lesthaply 
while  ye  gather  up  the  tares,  ye  root  up 

30  the  wheat  with  them.  Let  both  grow  to- 
gether until  the  harvest:  and  in  the  time 
of  the  harvest  I  M'ill  say  to  the  reapers. 
Gather  up  first  the  tares,  and  bind  them 
in  bundles  to  burn  them :  but  gather  the 
wheat  into  my  barn. 

31  Another  parable  set  he  before  them, 
saying,  The  kingdom  of  heaven  is  like 
tmto  a  grain  of   mustard  seed,    which   a 

32  man  took,  and  sowed  in  his  field :  which 
indeed  is  less  than  all  seeds;  but  when  it 
is  grown,  it  is  greater  than  the  herbs,  and 
becometh  a  tree,  so  that  the  birds  of  the 
heaven  come  and  lodge  in  the  branches 
thereof, 

33  Another  parable  spake  he  unto  them; 
The  kingdom  of  heaven  is  like  imto 
leaven,  which  a  woman  took,  and  hid  in 
three  ^  measures  of  meal,  till  it  was  all 
leavened. 

34  All  these  things  spake  Jesus  in  par- 
ables unto  the  multitudes;  and  without 
a  parable  spake  he  nothing  unto  them: 


Or,  age.    ^  Or,  darnel.    »  Gr.  hond-nerm 
the  Hebrew  seah, 


itH.    *  Gr.  A  man  that  is  an  enemy.    ^  The  word  in  the  Greek  denotes 
a  measure  containing  nearly  a  peck  and  a  half. 


word  out,  and  the  man  withers.  In  the  third  case,  the  thorns  choke  the  word,  and  the  man  hence  is  unfruitful.  All 
of  the  cases  hear  the  word,  so  that  the  man  and  word  represent  the  seed;  but  only  the  fourth  case  understand-^  the 
word.     'J'hisls  the  intimate  union  of  the  man  and  word  produced  by  the  good  ground  of  faith. 

24.  The  kingdom  of  lieaven  Is  likened.  An  abbreviated  expression  for  "The  working  of  the  kingdom  of 
heaven  may  be  thus  represented  :  A  man,"  etc.  This  loose  way  of  speech  is  common  (see  chap.  18  .IZ,  and  25  : 1). 
Good  seed.  <Jur  Saviour  says,  these  are  the  sons  of  the  kingdom  (verse  38).  Compare  the  parable  of  the  sower,  aa 
above  explained. 

2.5.  Tares.  The  tare  is  a  plant  of  the  genus  Lolium,  called  "  darnel."  The  Greek  word  ie  ziznnion.  It  Is  also 
called  In  Greek,  aira.  It  grows  as  a  weed  among  wheat;  and,  until  it  come  Into  ear,  it  is  very  similar  in  appearance 
to  wheat. 

30.  Let  both  jjrow  together  until  the  harvest.  In  the  light  of  our  Lord's  interpretation  (verse  39)  we  see 
that  the  kingdom  of  heaven  is  not  free  from  including  within  it  the  sons  of  the  evil  one  until  the  end  of  the  world 
for  "consummation  of  the  age,"  as  the  margin  gives  it).  Any  attempt,  therefore,  to  make  a  perfectly  pure  church 
now  is  chimerical.    We  can  only  use  a  holy  care  and  prudence  to  make  it  as  pure  as  we  can. 

33.  Leaven.  The  fermenting  matter  by  .which  bread  is  made  light.  It  is  generally  used  as  a  symbol  of  evil,  as 
in  chap.  16:  6,  and  some  would  have  it  so  here;  but  the  general  tenor  of  this  chapter  seems  to  fori)  d  this  inlerpreta 
tion.  The  lirst  parable  showed  the  fruitfulness  of  the  good  ground  of  faith;  the  second  showed  iho  presence  of  evil 
in  the  church,  which  shall  not  harm  the  good;   the  third  showed  the  marvellous  expansion  of  the  church;    aud  the 


Parable  of  the  hidden  treasure, 


ST.    MATTHEW,    XIJI. 


of  the  pearl,  and  of  the  net. 


35  That  it  might  be  fulfilled  which  was  spoken 
by  the  prophet,  saying,  1  will  open  my  mouth  in 
parables;  I  will  utter  things  which  have  been  kept 
secret  from  the  foundation  of  the  world. 

.36  Then  Jesus  sent  the  multitude  away,  and 
went  into  the  house:  and  his  disciples  came  unto 
liim,  saying,  Declare  unto  us  the  parable  of  the 
tares  of  the  field. 

37  He  answered  and  said  unto  them.  He  that 
soweth  the  good  seed  is  the  Son  of  man ; 

38  The  field  is  the  world ;  the  good  seed  are  the 
children  of  the  kingdom;  but  the  tares  are  the 
children  of  the  wicked  one; 

39  The  enemy  that  sowed  them  is  the  devil;  the 
harvest  is  the  end  of  the  world;  and  the  reapers 
are  the  angels. 

40  As  therefore  the  tares  are  gathered  and 
burned  in  the  fire;  so  shall  it  be  in  the  end  of  this 
world. 

41  The  Son  of  man  shall  send  forth  his  angels, 
and  they  shall  gather  out  of  his  kingdom  all  things 
that  offend,  and  them  which  do  iniquity; 

42  And  shall  cast  them  into  a  furnace  of  fire: 
there  shall  be  wailing  and  gnashing  of  teeth. 

43  Then  shall  the  rigliteous  shine  forth  as  the 
sun  in  the  kingdom  of  their  Father.  Who  hath 
ears  to  hear,  let  him  hear. 

44  IF  Again,  the  kingdom  of  heaven  is  like  unto 
treasure  hid  in  a  field;  the  which  when  a  man 
hath  found,  he  hideth,  and  for  joy  thereof  goeth 
and  selleth  all  that  he  hath,  and  buyeth  that 
field. 

4.5  T  Again,  the  kingdom  of  heaven  is  like  unto 
a  merchantman,  seeking  goodly  pearls: 

46  Who,  when  he  had  found  one  pearl  of  great 
price,  went  and  sold  all  that  he  had,  and  bought 
it. 

47  IT  Again,  the  kingdom  of  heaven  is  like  unto 
a  net,  that  was  cast  into  the  sea,  and  gathered  of 
every  kind : 

48  Which,  when  it  was  full,  they  drew  to  shore, 
and  sat  down,  and  gathered  the  good  into  vessels, 
but  cast  the  bad  away. 

49  So  shall  it  be  at  the  end  of  the  world:  the 
angels  shall  come  forth,  and  sever  the  wicked 
from  among  the  just, 

.50  And  shall  cast  them  into  the  furnace  of  fire: 
there  shall  be  wailing  and  gnashing  of  teeth. 

51  Jesus  saith  unto  them,  Have  ye  understood 
all  these  things  ?     They  say  unto  him,  Yea,  Lord. 

52  Then  said  he  unto  them.  Therefore  every 
scribe  ivhich  is  instructed  unto  the  kingdom  of 
heaven  is  like  unto  a  man  that  is  an  householder, 
which  bringeth  forth  out  of  his  treasure  things 
new  and  old. 


35  that  it  might  be  fulfilled  which  was  spoken 
1  by  the  prophet,  saying, 

I  will  open  my  mouth  in  parables; 
1   will    utter    things   hidden   from   the 
foundation  ^  of  the  world. 

30  Then  he  left  the  multitudes,  and  went 
into  the  house:  and  his  disciples  came 
unto  him,  saying.   Explain   unto   us   the 

37  parable  of  the  tares  of  the  field.  And  he 
answered  and  said.  He  that  soweth  the 

•38  good  seed  is  the  Son  of  man  ;  and  the 
field  is  the  world;  and  the  good  seed,  these 
are  the  sons  of  the  kingdom ;  and  the  tares 

.39  are  the  sons  of  the  evil  one  ;  and  the  enemy 
that  sowed  them  is  the  devil:  and  the  har- 
vest is  3  the  end  of  the  world ;  and  the  reap- 

40  ers  are  angels.  As  therefore  the  tares  are 
gathered  up  and  burned  with  fire;  so  shall 

41  it  be  in  -^  the  end  of  the  world.  The  Son 
of  man  shall  send  forth  his  angels,  and 
they  shall  gather  out  of  his  kingdom  all 
things  that  cause  stumbling,  and  them  that 

42  do  iniquity,  and  shall  cast  them  into  the 
furnace  of  fire :  there  shall  be  the  weeping 

43  and  gnashing  of  teeth.  Then  shall  the 
righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father.  He  that  hath 
ears,  let  him  hear. 

44  The  kingdom  of  heaven  is  like  unto  a 
treasure  hidden  in  the  field;  which  a  man 
found,  and  hid;  and  *  in  his  joy  he  goeth 
and  selleth  all  that  he  hath,  and  buyeth 
that  field. 

45  Again,  the  kingdom  of  heaven  is  like 
unto  a  man  that  is  a  merchant  seeking 

46  goodly  pearls :  and  having  found  one 
pearl  of  great  price,  he  went  and  sold  all 
that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven  is  like 
unto  a  ^  net,  that  was  cast  into  the  sea, 

48  and  gathered  of  every  kind  :  which,  when 
it  was  filled,  they  drew  up  on  the  beach; 
and  they  sat  down,  and  gathered  the  gooil 
into  vessels,  but  the  bad  they  cast  away. 

49  So  shall  it  be  in  '^the  end  of  the  world: 
the  angels  sliall  come  forth,  and  sever  the 

50  wicked  from  among  the  righteous,  and 
shall  cast  them  into  the  furnace  of  fire: 
there  shall  be  the  weeping  and  gnashing 
of  teeth. 

51  Have  ye  understood  all  these  things  ? 

52  They  say  unto  him.  Yea.  And  he  said 
unto  them.  Therefore  every  scribe  who 
hath  been  made  a  disciple  to  the  kingdom 
of  heaven  is  like  unto  a  man  that  is  a 


1  Or,  through.    ^  Many  ancient  authorities  omit  of  the  world.    *  Or,  the  ccniummation  of  the  age.    *  Or,  for  joy 

thereof.    ''  Gr.  drag-net.  

fourth,  the  hidden  procesBes  of  that  expansion.  Three  measures.  Literally,  three  nata,  or  seahs,  a  common  phrase 
for  one  ei)hah,  about  a  bushel  and  a  half. 

35.  By  the  prophet.  Asaph,  who  wrote  the  seventy-eighth  psalm.  The  mystic  character  of  that  psalm  con- 
sists in  its  giving  the  history  of  Israel  as  a  type  of  the  history  of  God's  church.  .Jesus,  in  telling  the  story  of  the 
future  church  by  parables,  was  fulfilling  Asaph's  opening  verses. 

39,  The  end  of  the  world.  In  margin,  "  the  consummation  of  the  age."   The  end  of  the  present  dispensation. 

42.  The  weeping  and  gnashing  of  teeth.  Rather,  "  the  weeping  and  the  gnashing  of  teeth."  So  at  chap. 
8  :  12  and  elsewhere.    The  definite  article  probably  makes  the  reference  to  Ps.  112 :  10. 

44.  Hidden—  found.     The  man  comes  upon  it  by  accident.    Then  he  seeks  to  gain  possession. 

45.  Seeking.  The  man  is  seeking  when  he  finds.  He  then  acts  like  the  other.  The  nobler  soul  is  longing  and 
seeking  for  God's  truth.    But  both,  on  seeing  it,  have  faith  in  it,  and  give  up  all  for  it. 

47.  A  net,  etc.  This  parable  seems  to  be  equivalent  to  that  of  the  tares,  looking,  however,  chiefly  at  the  value 
of  the  two  kinds.  The  first  series  of  parables  regarded  the  growth  of  the  kingdom,  and  this  second  series  the 
preciousness  of  the  kingdom,  each  ending  with  the  final  separation  of  the  bad  from  the  good. 

53.  The  teacher  of  religion  (scribe),  becoming  a  disciple  of  the  kingdom  of  the  Messiah,  mingles  the  types  of 
the  old  economy  and  the  antitypes  of  the  new  in  his  teaching. 

35 


Herod  the  tetrarch,  and 


ST.    MATTHEW,    XIV. 


opiuion  of  Christ. 


53  IT  And  it  came  to  pass,  that  when  Jesus  bad 
finished  these  parables,  he  departed  thence. 

.54  And  when  he  was  come  into  his  own  coun- 
try, he  taught  them  in  their  synagogue,  insomuch 
that  they  were  astonished,  and  said.  Whence  hath 
this  man  this  wisdom,  and  these  mighty  worlcs  ? 

.55  Is  not  this  the  carpenter's  son?  is  not  his 
mother  called  Mary?  and  his  brethren,  James,  and 
Joses,  and  Simon,  and  Judas? 

56  And  his  sisters,  are  they  not  all  with  us  ? 
Whence  then  hath  this  man  all  these  things  ? 

.57  And  they  were  offended  in  him.  But  Jesus 
said  unto  them,  A  prophet  is  not  without  honour, 
save  in  his  own  country,  and  in  his  own  house. 

58  And  he  did  not  many  mighty  works  there  be- 
cause of  their  unbelief. 


householder,  which  bringeth  forth  out  of 
his  treastire  things  new  and  old, 

53  And  it  came  to  pass,  when  Jesus  had 
finished  these  parables,  he  departed  thence. 

54  And  coming  into  his  own  country  he 
taught  them  in  their  synagogue,  inso- 
much that  tiiey  were  astonished,  and  said. 
Whence  hath  this  man  this  wisdom,  and 

55  these  ^  mighty  works?  Is  not  this  the 
carpenter's  son  ?  is  not  his  mother  called 
Mary?    and    his    brctlu'on,    .James,    and 

56  Joseph,  and  Simon,  and  Judas  ?  And  his 
sisters,  are  they  not  ail  with  us  ?  Whence 
then  hath   this   man    all    these   things? 

57  And  they  were  ^  offended  in  him.  But 
Jesus  said  unto  them,  A  prophet  is  not 
withottt  honotir,  save  in  his  own  country, 

.58  and  in  his  own  house.  And  he  did  not 
many  i  mighty  works  there  because  of  their 
unbelief. 


'  Gr.  powers.     ^  Gr.  cauxed  to  stutnbh. 


54.  His  own  country.    Xazareth. 

55.  James,  etc.    See  on  chap.  12  .  46. 

57.  They  were  offended.     They  etunibled  and  staggered 
the  impressions  of  the  village  life. 


regard  to  faith  in  him.    They  could  not  rise  above 


CHAPTER    XIV. 


1.  Herod's  opinion  of  Christ.  3.  "Wherefore  John  Baptist  was  beheaded,  13.  Jesus  departeth  into  a  desert  place ! 
15.  where  he  feedeth  five  thousand  men  with  five  loaves  and  two  fishes :  22.  he  walketh  on  the  sea  to  his 
disciples :  34.  and  landing  at  Gennesaret,  healeth  the  sick  by  the  touch  of  the  hem  of  his  garment. 


1  At  that  time  Herod  the  tetrarch  heard  of  the 
fame  of  Jesus, 

2  And  said  unto  his  servants,  This  is  John  the 
Baptist;  he  is  risen  from  the  dead;  and  therefore 
mighty  works  do  shew  forth  themselves  in  him. 

3  H  For  Herod  had  laid  hold  on  John,  and 
bound  him,  and  ptit  hbn  in  prison  for  Herodias" 
sake,  his  brother  Philip's  wife. 


1  At  that  season  Herod  the  tetrarch  heard 

2  the  report  concerning  Jesus,  and  said  imto 
his  servants.  This  is  John  the  Baptist;  he 
is  risen  from  the  dead;  and  therefore  do 

3  these  powers  work  in  him.  For  Herod 
had  laid  hold  on  John,  and  bound  him, 
and   put  him   in  prison  for  the  sake   of 


1.  Herod  the  tetrarch.  Tetrarch  means  ruler  of  a  fourth  part.  Demosthenes  in  his  Third  Philippic  thus  uses 
the  word  in  relation  to  the  fourfold  division  of  Thessaly.  When  Herod  the  Great  died,  his  kingdom  was  divided 
into  four  parts  by  the  Roman  power.  One  part,  including  .Juda?a  and  Samaria,  was  given  to  Archelaus;  Galilee  and 
Perwa,  forming  a  second  part,  to  Herod  Antipas;  Itursea  and  Trachonitis  to  Philip;  and  Abilene  (with  perhaps  Liba- 
nu8)  to  Lysanias.  The  first  three  were  sons  of  Herod.  The  Herodiau  genealogy  (as  far  as  it  illustrates  Scripture)  is 
as  follows :  — 

Antipas  (governor  of  Idumaea). 
I 
Antipater  (procurator  of  Juda;a). 
I 
'Herod  the  Great  (Icing  of  all  Palestine). 

. I ^ 


Aristobulus. 


\ 
Archelaus. 


=  Herod  Antipas. 


\ 

Phiup. 


Ueuod  Philip. 


*  Herod  Agrippa. 


Dru!?illa. 


Bermce. 


Three  of  the  above  (indicated  by  numbers)  are  mentioned  simply  as  Herod  in  the  New  Testament;  viz., Herod  the 
Great,  who  slew  the  children  at  Bethlehem ;  Herod  Antipas,  referred  to  in  the  present  passage,  and  before  whom 
Jesus  was  brought  Just  prior  to  the  crucifixion  ;  and  Herod  Agrippa,  nephew  of  Herod  Anlii)a8,  whose  horrible  death 
is  mentioned  in  Acts  12.  It  will  be  noticed  that  the  infamous  Herodias,  who  was  first  Herod  Philip's  wife,  and  after- 
ward the  wife  of  Herod  Antipas,  was  niece  to  both  her  husbands.  In  the  parallel  passage.  Mark  6  :  14,  Herod  Antipas 
is  called  "  king."     This  was  probably  a  popular  title,  not  rococnized  by  the  Roman  supremacy. 

2.  By  a  reference  to  the  parallel  passages  in  the  other  Gospels  (Mark  G :  10,  and  Luku  U  :  ",  9),  we  see  that  Herod 
was  greatly  disturbed  by  his  suspicions. 

3.  Herodias.    See  on  verse  1. 


Jolm  Baptist  beheaded. 


ST.  MATTHEW,    XIV 


Five  thonsaEd  fed. 


s  brought  in  a  charger,  and 
and  she  brought  it  to  her 


4  For  John  said  unto  him,  It  is  not  lawful  for 
thee  to  have  her. 

.5  And  when  he  would  have  put  him  to  death, 
he  feared  the  multitude,  because  they  counted  him 
as  a  prophet. 

0  But  when  Herod's  birthday  was  kept,  the 
daughter  of  Heroilias  danced  before  them,  and 
pleased  Herod. 

7  Whereupon  he  promised  with  an  oath  to  give 
her  whatsoever  she  would  ask. 

8  And  she,  being  before  instructed  of  her 
mother,  said.  Give  me  here  John  Baptist's  head 
in  a  charger. 

9  And  the  king  was  sorry:  nevertheless  for  the 
oath's  sake,  and  them  which  sat  with  him  at  meat, 
he  commanded  it  to  be  given  her. 

10  And  he  sent,  and  beheaded  John  in  the 
prison. 

11  And  his  head  w 
given  to  the  damsel: 
mother. 

12  And  his  disciples  came,  and  took  up  the 
body,  and  buried  it,  and  went  and  told  Jesus. 

13  TT  When  Jesus  heard  of  it,  he  departed 
thence  by  ship  into  a  desert  place  apart:  and 
when  the  people  had  heard  thereof,  they  followed 
him  on  foot  out  of  the  cities. 

14  And  Jesus  went  forth,  and  saw  a  great  mul- 
titude, and  was  moved  with  compassion  toward 
them,  and  he  healed  their  sick. 

1.5  1  And  when  it  was  evening,  his  disciples 
came  to  him,  saying,  This  is  a  desert  place,  and 
the  time  is  now  past;  send  the  multitude  away, 
that  they  may  go  into  the  villages,  and  buy  them- 
selves victuals. 

16  But  Jesus  said  unto  them.  They  need  not 
depart ;  give  ye  them  to  eat. 

17  And  they  say  unto  him,  We  have  here  but 
five  loaves,  and  two  fishes. 

15  He  said,  Bring  them  hither  to  me. 

19  And  he  conunanded  the  multitude  to  sit 
down  on  the  grass,  and  took  the  five  loaves,  and 
the  two  fishes,  and  looking  up  to  heaven,  he 
blessed,  and  brake,  and  gave  the  loaves  to  his  dis- 
ciples, and  the  disciples  to  the  multitude. 

20  And  they  did  all  eat,  and  were  filled:  and 
they  took  up  of  the  fragments  that  remained 
twelve  baskets  full. 

21  And  they  that  had  eaten  M'ere  about  five 
thousand  men,  beside  women  and  children. 


4  Herodias,  his  brother  Philip's  wife.  For 
John  said  unto  him,  It  is  not  lawful  for 

5  thee  to  have  her.  And  when  he  would 
have  put  him  to  death,  he  feared  the 
multitude,  because  they  counted  him  as 

6  a  prophet.  But  when  Herod's  birthday 
came,  the  daughter  of  Herodias  danced  in 

7  the  midst,  and  pleased  Herod.  Whereupon 
he  promised  with  an  oath  to  give  her  what- 

8  soever  she  should  ask.  And  she,  being 
put  forward  by  her  mother,  saith,  Give  me 
here  in  a  charger  the  head  of  .John  the 

9  Baptist.  And  the  king  was  grieved;  but 
for  the  sake  of  his  oaths,  and  of  them 
which   sat   at   meat   with   him,  he  com- 

10  manded  it  to  be  given ;  and  he  sent,  and 

11  beheaded  John  in  the  prison.  And  his 
head  was  brought  in  a  charger,  and  given 
to  the  damsel:  and  she  brought  it  to  her 

12  mother.  And  his  disciples  came,  and 
took  up  the  corpse,  and  buried  him;  and 
they  went  and  told  Jesus. 

1:3  Now  when  Jesus  heard  it,  he  withdrew 
from  thence  in  a  boat,  to  a  desert  place 
apart:  and  when  the  multitudes  heard 
thereof,  they  followed  him  i  on  foot  from 

14  the  cities.  And  he  came  forth,  and  saw  a 
great  multitude,  and  he  had   compassion 

15  on  them,  and  healed  their  sick.  And  when 
even  was  come,  the  disciples  came  to  him, 
saying,  The  place  is  desert,  and  the  time 
is  already  past;  send  the  multitudes  away, 
that  they  may  go  into  the  villages,  and 

16  buy  themselves  food.  But  Jesus  said  unto 
them.  They  have  no  need  to  go  away;  give 

17  ye  them  to  eat.  And  they  say  unto  him, 
We  have  here  but  five  loaves,   and   two 

18  fishes.     And  he  said.  Bring  them  hither 

19  to  me.  And  he  conunanded  the  multi- 
tudes to  2  sit  down  on  the  grass:  and  he 
took  the  five  loaves,  and  the  t^vo  fishes, 
and  looking  up  to  heaven,  he  blessed,  and 
brake  and  gave  the  loaves  to  the  disci- 

20  pies,  and  the  disciples  to  the  multitudes. 
And  they  did  all  eat,  and  were  filled: 
and  they  took  up  that  which   remained 

21  over  of  the  broken  pieces,  twelve  bas- 
kets full.  And  they  that  did  eat  were 
about  five  thousand  men,  beside  women 
and  children. 


Or,  by  land.    -  Gr.  recline. 


4.  It  is  not  lawful  for  thee  to  have  her.  As  she  was  both  niece  and  a  living  brother's  wife.  The  law  of 
Moses  was  thus  brolien  both  by  incest  and  adultery. 

5.  He  would  have  put  him  to  death.  Not  from  his  own  hatred  of  John,  but  from  his  willingness  to  please 
Herodias  (Mark  6:  19,  20). 

0.  Herod's  birthday.  We  observe,  from  Mark's  account,  that  it  was  kept  with  great  pomp  in  the  presence 
of  all  the  high  officers  of  Galilee.  This  fact  gives  force  to  the  declaration  in  the  ninth  verse,  that  he  was  ashamed  to 
show  his  regard  for  John  before  them  which  sat  at  meat  with  him. 

8.  A  charger  ;  i.e.,  a  dish. 

9.  Beheaded  John.  John  was  beheaded,  Josephus  tells  us,  at  the  fortress  of  Machserus,  near  the  Dead 
Sea. 

13.  When  Jesus  heard  it;  i.e.,  of  Herod's  suspicions  and  agitation  (verses  1,  2),  for  -John's  death  had 
occurred  some  time  before.  Followed  him.  Mark  (chap.  6:33)  says,  "  outwent  him."  They  started  after  him 
by  land,  but  reached  the  "  desert  place  apart "  (near  Bethsaida  Julias,  at  the  north-east  of  the  lake)  before  Jesus 
and  his  disciples,  who  went  by  water.    By  thus  crossing  the  lake,  Jesus  passed  out  of  Herod's  jurisdiction. 

14.  Came  forth.    From  the  boat. 

15.  When  even  was  come.  The  first  evening;  our  afternoon.  The  translation  in  Mark  6:  3.3,  "  when  the 
day  was  now  far  spent,"  is  defective.  The  phrase  means  simply,  "  it  being  afternoon."  The  time  is  already 
past.     The  time  for  healing  and  teaching  the  multitude. 

31.  Five  thousand.  See  the  fuller  accounts  of  this  miracle  in  the  other  evangelists,  Mark  6,  Luke  9, 
John  6. 


Christ  walketh  on  the  sea. 


ST.    MATTHEW,    XIV 


The  diseased  made  wl 


22  1  And  straightway  Jesus  constrained  his 
disciples  to  get  into  a  ship,  and  to  go  before  him 
unto  tlie  other  side,  while  he  sent  tlie  multitudes 
away. 

2;]  And  when  he  had  sent  the  multitudes  away, 
he  wont  up  into  a  mountain  apart  to  pray:  and 
when  the  evening  was  come,  he  was  there  alone. 

24  But  the  ship  was  now  in  the  midst  of  the 
sea,  tossed  with  waves:  for  the  wind  was  contrary. 

2.5  And  in  the  fourth  watch  of  the  night  Jesus 
went  imto  them,  walking  on  the  sea. 

20  And  when  the  disciples  saw  him  walking  on 
the  sea,  they  were  troubled,  saying,  It  is  a  spirit; 
and  they  cried  out  for  fear. 

27  But  straightway  Jesus  spake  unto  them,  say- 
ing. Be  of  good  cheer;  it  is  I;  be  not  afraid. 

28  And  Peter  answered  him  and  said,  Lord,  if 
it  be  thou,  bid  me  come  unto  thee  on  the  water. 

29  And  he  said,  Come.  And  when  Peter  was 
come  down  out  of  the  ship,  he  walked  on  the 
water,  to  go  to  Jesus. 

oO  I3ut  wlien  he  saw  the  wind  boisterous,  he 
was  afraid;  and  beginning  to  sink,  he  cried,  say- 
ing, Lord,  save  me. 

31  And  immediately  Jesus  stretched  forth  7ns 
hand,  and  caught  him,  and  said  unto  him,  O  thou 
of  little  faith,  wherefore  didst  thou  doubt  ? 

32  And  when  they  were  come  into  the  ship,  the 
wind  ceased. 

33  Then  they  that  were  in  the  ship  came  and 
worshipped  him,  saying,  Of  a  truth  thou  art  the 
Son  of  God. 

34  II  And  when  they  were  gone  over,  they  came 
into  the  land  of  Gennesaret. 

35  And  when  the  men  of  that  place  had  knowl- 
edge of  him,  they  sent  out  into  all  that  country 
round  about,  and  brought  unto  him  all  that  were 
diseased; 

30  And  besought  him  that  they  might  only 
touch  the  hem  of  his  garment:  and  as  many  as 
touched  Were  made  perfectly  whole. 


22 


27 


34 


And  straightway  he  constrained  the  dis- 
ciples to  enter  into  the  boat,  and  to  go  be- 
fore him  unto  the  other  side,  till  he  should 
send  the  multitudes  awaj-.  And  after  he 
had  sent  the  nuiltitudes  away,  he  went 
up  into  the  mountain  apart  to  pray:  and 
when  even  M-as  come,  he  was  there" alone. 
But  the  boat  ^  was  now  in  the  midst  of  the 
sea,  distressed  by  the  waves;  for  the  wind 
was  contrary.  And  in  the  fourth  watch 
of  the  night  he  came  unto  them,  walking 
upon  the  sea.  And  when  the  disciples 
saw  him  walking  on  the  sea,  they  were 
troubled,  saying,  It  is  an  apparition;  and 
they  cried  out  for  fear.  But  straightway 
Jesus  spake  vmto  them,  saying,  Be  of 
good  cheer;  it  is  I;  be  not  afraid.  And 
Peter  answered  him  and  said.  Lord,  if  it 
be  thou,  bid  me  come  unto  thee  upon  the 
waters.  And  he  said.  Come.  And  Peter 
went  down  from  the  boat,  and  walked 
upon  the  waters,  ^  to  come  to  Jesus.  But 
when  he  saw  tlie  wind^,  he  was  afraid; 
and  beginning  to  sink,  he  cried  out,  say- 
ing, Lord,  save  me.  And  immediately 
.lesus  stretched  forth  his  hand,  and  took 
hold  of  him,  and  saith  unto  him,  O 
thou  of  little  faith,  wherefore  didst  thou 
doubt?  And  when  they  v.ere  gone  up 
into  the  boat,  the  wind  ceased.  And 
they  that  were  in  the  boat  worshipped 
him,  saying.  Of  a  truth  thou  art  the  Son 
of  God. 

And  when  they  had  crossed  over,  they 
came  to  the  land,  unto  Gennesaret.  ■  And 
when  the  men  of  that  place  knew  him, 
they  sent  into  all  that  region  round  about, 
and  brought  unto  him  all  that  were  sick ; 
And  they  besought  him  that  they  might 
only  touch  the  border  of  his  garment :  and 
as  many  as  touched  were  made  whole. 


1  Some  ancient  authorities  read  was  mcuiy  furlongs  distant  from  the  land.    ^  Some  ancient  authorities  read  and 
came.    ^  Many  ancient  authorities  add  strong. 

22.  Unto  the  other  side.  In  Mark  6 :  45  the  words  are,  "  unto  the  other  side  to  Bethsaida."  This  was  the 
Bethsaida  near  Capernaum,  on  the  west  side  of  the  lake,  and  not  the  Bethsaida  (Julias)  at  the  north-eastern  portion, 
near  which  the  miracle  had  been  wrought.  John  says  (chap.  6:  17),  "  were  going  over  the  sea  unto  Capernaum." 
This  shows  that  Bethsaida  and  Capernaum  were  close  together. 

23.  When  even  was  come.    The  second  evening;  sundown. 

25.  In  the  fourth  watch  of  the  night.  Between  three  and  six  o'clock  in  the  morning.  John  says  that 
by  that  time  the  disciples  had  made  only  twenty-five  or  thirty  furlongs;  that  is,  three  or  four  miles,  or  half-way  to 
Bethsaida.     They  had  been  eight  or  nine  hours  gaining  this  distance  against  a  violent  head  wind. 

30.  He  was  afraid.  Peter  had  little  faith;  and  so  our  Lord  says,  "  O  thou  of  little  faith."  But  the  rest  had 
not  as  much  faith  as  Peter,  for  they  did  not  try  to  walk  on  the  water  to  .Jesus. 

33.  Tlioii  art  the  Son  of  God.  The  confession  of  Peter  at  a  later  period  was,  "  Thou  art  the  Christ,  the  Son 
of  the  living  (xod  "  (chap.  16:  16),  for  which  confession  Jesus  highly  honored  him.  Theremust  be,  therefore,  a  differ- 
ence between  these  two  confessions.  This  seems  to  be,  "  Thou  art  «  Son  of  God ;"  i.e.,  a  prophet  or  angel,  like  him 
who  appeared  iu  the  furnace  (Dan.  3:  25)  :  while  the  other  was  a  full  acknowledgment  that  Jesus  was  the  Messiah, 
and  not  simply  an  earthly  Messiah  (son  of  David),  biit  a  heavenly  Messiah  (Son  of  the  living  God). 

34.  Gennesaret.  A  district  on  the  western  side  of  the  lake,  perhaps  including  Capernaum  and  Bethsaida  (com- 
pare Mark  6:  45,  and  John  6:  17).  It  is  a  fertile,  well-watered  plain,  about  four  miles  long,  and  two  broad,  lying 
between  the  western  heights  and  the  lake.  The  lake  receives  one  of  its  names  from  this  plain.  The  word  means 
"  blooming  garden." 

36.  See  on  chap.  9  :  35. 

38 


'p 


:i-^ 


i 


I 


ft- 


CHRIST   STILLING   THE   STORM. 


Christ  reprovetli  the  scribes  and 


ST.    MATTHEW,    XV 


Pharisees  for  breaking  the  law, 


CHAPTER    XV. 


3.  Christ  reprovetli  the  scribes  and  Pharisees  for  transgressing  God's  commandments  through  their  own  traditions : 
11,  teacheth  how  that  which  goeth  into  the  mouth  doth  not  defile  a  man,  21,  He  healeth  the  daughter  of  the 
woman  of  Canaan,  30,  and  other  great  multitudes  ;  32.  and  with  seven  loaves  and  a  few  little  fishes  feedeth, 
four  thousand  men,  beside  women  and  children. 


1  Then  came  to  Jesvis  scribes  and  Pharisees, 
wliich  were  of  Jerusalem,  saying, 

2  AVhy  do  thy  disciples  transgress  the  tradition 
of  the  elders  ?  for  they  wash  not  their  hands  when 
they  eat  bread. 

3  But  he  answered  and  said  unto  them.  Why 
do  ye  also  transgress  the  commandment  of  God 
by  your  tradition  ? 

4  For  God  commanded,  saying.  Honour  thy 
father  and  mother:  and,  He  that  curseth  father  or 
mother,  let  him  die  the  death. 

5  But  ye  say.  Whosoever  shall  say  to  his  father 
or  Jus  mother,  It  is  a  gift,  by  whatsoever  thou 
mightest  be  profited  by  me; 

6  And  honour  not  his  father  or  his  mother,  he 
shall  be  free.  Thus  have  ye  made  the  command- 
ment of  God  of  none  effect  by  your  tradition. 

7  Ye  hypocrites,  well  did  Esaias  prophesy  of 
you,  saying, 

S  This  people  draweth  nigh  unto  me  with  their 
mouth,  and  honoureth  me  with  their  lips;  but 
their  heart  is  far  from  me. 

9  But  in  vain  do  they  worship  me,  teaching  for 
doctrines  the  commandments  of  men. 

10  IT  And  he  called  the  multitude,  and  said  unto 
them,  Heai',  and  understand: 

11  Xot  that  which  goeth  into  the  mouth  defileth 
a  man ;  but  that  which  cometh  out  of  the  mouth, 
this  defileth  a  man. 

12  Then  came  his  disciples,  and  said  unto  him, 
Knowest  thou  that  the  Phai'isees  were  offended, 
after  they  heard  this  saying  ? 

13  But  he  answered  and  said,  Every  plant,  which 
my  heavenly  Father  hath  not  planted,  shall  be 
rooted  up. 

14  Let  them  alone:  they  be  blind  leaders  of  the 
blind.  And  if  the  blind  lead  the  blind,  both  shall 
fall  into  the  ditch. 

15  Then  answered  Peter  and  said  unto  him, 
Declare  unto  us  this  parable. 

16  And  Jesus  said,  Are  ye  also  yet  without 
understanding  ? 

17  Do  not  ye  yet  understand,  that  whatsoever 
entereth  in  at  the  mouth  goeth  into  the  belly,  and 
is  cast  out  into  the  draught  ? 

IS  But  those  things  which  proceed  out  of  the 
mouth  come  forth  from  the  heart;  and  they  defile 
the  man. 


Then  there  come  to  Jesus  from  Jerusa- 
lem Pharisees  and  scribes,  saying,  Why  do 
thy  disciples  transgress  the  tradition  of 
the  elders  ?  for  they  wash  not  their  hands 
when  they  eat  bread.  And  he  answered 
and  said  unto  them,  Why  do  ye  also  trans- 
gress the  commandment  of  God  because 
of  your  tradition  ?  For  God  said,  Honour 
thy  father  and  thy  mother:  and.  He  that 
speaketh  evil  of  father  or  mother,  let  him 
1  die  the  death.  But  ye  say.  Whosoever 
shall  say  to  his  father  or  his  mother.  That 
wherewith  thou  mightest  have  been 
profited  by  me  is  given  to  God  ;  he  shall 
not  honour  his  father^.  And  ye  have 
made  void  the  ^  word  of  God  because  of 
your  tradition.  Ye  hypocrites,  well  did 
Isaiah  prophecy  of  you,  saying. 

This  people  honoureth  me  with  their 
lips ; 

But  their  heart  is  far  from  me. 

But  iu  vain  do  they  worship  me. 

Teaching  as  their  doctrines  the  precepts 
of  men. 

And  he  called  to  him  the  multitude,  and 
said  unto  them.  Hear,  and  understand: 
Not  that  which  entereth  into  the  mouth 
defileth  the  man ;  but  that  which  proceed- 
eth  out  of  the  mouth,  this  defileth  the 
man.  Then  came  the  disciples,  and  said 
unto  him,  Knowest  thou  that  the  Phari- 
sees were  *  offended,  when  they  heard  this 


saymg 


But    he    answered    and    said, 


Every  ^  plant  which  my  heavenly  Father 
planted  not,  shall  be  rooted  up.  Let  them 
alone:  they  are  blind  guides.  And  if  the 
blind  guide  the  blind,  both  shall  fall  into 
a  pit.  And  Peter  answered  and  said  unto 
him,  Declare  unto  us  the  parable.  And 
he  said,  Are  ye  also  even  yet  without  under- 
standing? Perceive  ye  not,  that  whatso- 
ever goeth  into  the  mouth  passeth  into  the 
belly,  and  is  cast  out  into  the  draught? 
But  the  things  which  proceed  out  of  the 
mouth  come  forth  out  of  the  heart;  and 
they  defile  the  man.  For  out  of  the  heart 
come  forth  evil  thoughts,  murders,  adul- 
teries, fornications,  thefts,  false  witness, 


Or,  -surely  die.    ^  Some  ancient  authorities  add  or  his  mother.    ^  Some  ancient  autliorities  read  law. 
to  stumble.    ^  Gr.  planting. 


Gr.  cauned 


2.  They  wash  not  their  hands  when  they  eat  bread.  For  other  like  traditions  of  the  elders,  see 
Marl;  7  :  4. 

3.  Transgress  the  commandment  of  God.  Man's  tradition  often,  Instead  of  illustrating  and  confirming 
God's  commandments,  runs  counter  to  them. 

4.  Let  him  die  the  death.    A  Hebraism  for  "  He  shall  surely  be  put  to  death." 

5.  Given  to  God.  So  dedicated  to  God  that  it  cannot  be  used  for  the  parent.  By  such  false  dedications  they 
absolved  themselves  from  honoring  their  parents. 

7.  Isaiah.    Isa.  29 :  13,  after  the  Septuaglut  chiefly. 

13.  Were  offended.  Not  "  were  exasperated,"  but  "were  stumbled."  They  could  not  understand  such  a 
doctrine,  when  they  had  always  believed  the  opposite. 

1,3.  Plant.  Metaphor  for  "doctrine;"  referring  to  the  false  doctrine  of  the  Pharisees,  which  made  a  mere 
external  religion. 


Christ  healeth  the 


ST.    MATTIIf:AV,    XV 


Canaanite's  daughter. 


19  For  out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false 
witness,  blasphemies : 

20  These  are  tlie  things  which  defile  a  man:  but 
to  eat  with  unwashen  Viands  defileth  not  a  man. 

21  If  Then  Jesus  went  Lhence,  and  departed  into 
the  coasts  of  Tyre  and  Sidon. 

22  And,  behold,  a  woman  of  Canaan  came  out 
of  the  same  coasts,  and  cried  unto  him,  saying. 
Have  mercy  on  me,  O  Lord,  tlioti  son  of  David; 
my  daughter  is  grievously  vexed  with  a  devil. 

23  But  he  answered  her  not  a  word.  And  his 
disciples  came  and  besought  him,  saying,  Send  her 
away ;  for  she  crieth  after  us. 

24  iiut  he  answered  and  said,  I  am  not  sent 
but  unto  the  lost  sheep  of  the  house  of  Israel. 

2.3  Then  came  she  and  worshipped  him,  saying. 
Lord,  help  me. 

2(3  But  he  answered  and  said,  It  is  not  meet  to 
take  the  children's  bread,  and  to  cast  it  to  dogs. 

27  And  she  said.  Truth,  Lord :  yet  the  dogs  eat 
of  the  crumbs  which  fall  from  their  masters'  table. 

28  Then  Jesus  answered  and  said  unto  her,  O 
woman,  great  t'.s  thy  faith:  be  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  Avas  made  whole 
from  that  very  hour. 

29  And  Jesus  departed  from  thence,  and  came 
nigh  unto  the  sea  of  Galilee;  and  went  up  into  a 
mountain,  and  sat  down  there. 

80  And  great  multitudes  came  unto  him,  having 
with  them  tfiose  that  loere  lame,  blind,  dumb, 
maimed,  and  many  others,  and  cast  them  doAvn  at 
Jesus'  feet;  and  he  healed  them: 

31  Insomuch  tbat  the  multitude  wondered,  when 
they  saw  the  dumb  to  speak,  the  maimed  to  be 
whole,  the  lame  to  walk,  and  the  blind  to  see:  and 
they  glorified  the  God  of  Israel. 

32  II  Then  Jesus  called  his  disciples  unto  him, 
and  said,  I  have  compassion  on  the  multitude,  be- 
cause they  continue  with  me  now  three  days,  and 
have  nothing  to  eat:  and  I  will  not  send  them 
away  fasting,  lest  they  faint  in  the  way. 

33  And  his  disciples  say  unto  him.  Whence 
should  we  have  so  much  bread  in  the  wilderness, 
as  to  till  so  great  a  multitude  ? 

;34  And  Jesus  saith  unto  them.  How  many  loaves 
have  ye  ?  And  they  said,  Seven,  and  a  few  little 
fishes. 


20  railings :  these  are  the  things  which  defile 
the  man :  but  to  eat  with  unwashen  hands 
defileth  not  the  man. 

21  And  Jesus  went  out  thence,  and  with- 
drew into  the  parts  of  Tyre  and  Sidon, 

22  And  behold,  a  Canaanitish  woman  came 
out  from  those  borders,  and  cried,  saying, 
Have  mercy  on  me,  O  Lord,  thou  son  of 
David;    my  daughter  is  grievously  vexed 

23  with  a  ^  devil.  But  he  answered  her  not  a 
word.  And  his  disciples  came  and  be- 
sought him,  saying.  Send  her  away;  for 

24  she  crieth  after  us.  But  he  answered  and 
said,  I  was  not  sent  but  unto  the  lost  sheep 

25  of  the  house  of  Israel.  But  she  came  and 
worshipped  him,  saying.  Lord,  help  me. 

26  And  he  answered  and  said,  It  is  not  meet 
to  take  the  children's  '-^ bread  and  cast  it  to 

27  the  dogs.  But  she  said.  Yea,  Lord:  for 
even  the  dogs  eat  of   the  crumbs  which 

28  fall  from  their  masters'  table.  Then  Jesus 
answered  and  said  imto  her,  O  woman, 
great  is  thy  faith:  be  it  done  unto  thee 
even  as  thou  wilt.  And  her  daughter  was 
healed  from  that  hour. 

29  And  Jesus  departed  thence,  and  came 
nigh  unto  the  sea  of  Galilee;  and  he  went 
up   into   the    mountain,   and    sat    there. 

30  And  there  came  unto  them  great  multi- 
tudes, having  with  them  the  lame,  blind, 
dumb,  maimed,  and  many  others,  and 
they  cast  them  down  at  his  feet ;  and  he 

31  healed  them  :  insomuch  that  the  nudtitude 
wondered,  when  they  saw  the  dumb  speak- 
ing, the  maimed  whole,  and  the  lame 
walking,  and  the  blind  seeing:  and  they 
glorified  the  God  of  Israel. 

32  And  Jesus  called  unto  him  his  disciples, 
and  said,  I  have  compassion  on  the  multi- 
tude, because  they  continue  Mith  me  now 
three  days  and  have  nothing  to  eat:  and  I 
would  not  send  them  away  fasting,   lest 

33  haply  they  faint  in  the  way.  And  the 
disciples  say  unto  him.  Whence  should  we 
have  so  many  loaves  in  a  desert  place,  as 

34  to  fill  so  great  a  multitude  ?  And  Jesus 
saith  imto  them.  How  many  loaves  have 
ye  ?    And  they  said,   Seven,   and  a  few 


Gr.  demon.    ^  Or,  loaf. 


20.  To  eat  with  unwashen  hands  defileth  not  a  man.  Not  even  ceremonially,  for  it  was  not  com- 
manded in  the  Mosaic  law. 

21.  Tyre  and  Sidon.  The  two  famous  seaports  of  Phccnicia.  In  our  Saviour's  time  they  had  greatly  de- 
clined from  their  eminent  commercial  position,  the  Eastern  traile  running  through  other  channels. 

32.  A  Canaanitish  woman.  Called  by  Mark  "a  Greek,  a  Syropha-niciau  by  nation."  She  was  a  Syro- 
phaniician,  inasmuch  as  the  region  of  Tyre  and  Sidon  was  Syrophocnicia,  or  Syrian  Phtenicia,  in  distinction  from 
the  Ph<£nician  settlements  in  other  parts  of  the  Mediterranean.  She  was  a  Canaanite.  because  the  Phoenicians  were 
descendants  of  Canaan  (Gen.  10  :  l.j).  She  was  a  Greek  in  the  sense  tbat  all  who  were  uolJews  were  counted  Greeks 
by  them.  Piobably  they  very  generally  used  the  Greek  language.  Son  of  David.  See  chap.  9  :  27,  and  14:  33.  A 
devil.     Rather,  a  demon. 

83.  Send  her  away.    Rather,  "  Let  hergo,"  with  her  prayer  granted.    So  the  word  is  translated  in  Acts  23 :  22. 

24.  The  lost  sheep  of  the  house  of  Israel.  See  chap.  9  :  36.  Jesus  here  announces  who  were  the  special 
objects  of  his  personal  mission,  —  the  Jews.  To  the  apostles  were  the  Gentiles  left.  But  the  example  of  this  woman 
of  Canaan  shows  lliat  his  love  would  overflow  this  restriction. 

26.  The  dogs.  An  Oriental  term  to  this  day  for  those  outside  the  national  faith.  In  chap.  7  :  6,  and  Pbil.  3:  2, 
it  is  used  against  the  Jews  themselves. 

29.  The  mountain.    From  Mark  7  :  31  we  gather  that  this  was  east  of  the  Sea  of  Galilee. 

30.  .^ee  on  chap.  9  :  35. 

31.  The  God  of  Israel.  Many  of  those  witnessing  those  miracles  on  the  east  side  of  the  lake  (where  there 
■was  a  non-Jewish  population)  must  have  been  Gentiles.     Hence  the  mention  of  the  God  of  Israel. 

32-38.  This  second  miracle  of  feeding  a  multitude  suggests  that  many  of  our  Saviour's  acts  and  words  were 
repeated,  as  involving  lessons  to  be  thoroughly  impressed  upou  the  people.  In  one  case  of  the  feeding  of  the  multi- 
tude, five  thousand  were  fed;  iu  the  other,  four  thousand.    lu  the  oue  case,  five  loaves  and  two  tishes  were  used;  in 


The  Pharisees 


ST.    IMATTHEW,    XVI. 


require  a  sign. 


35  And  hp  commanded  the  multitude  to  sit 
down  on  the  ground. 

oO  And  he  took  the  seven  loaves  and  the 
fishes,  and  gave  thanks,  and  brake  them,  and 
gave  to  his  disciples,  and  the  disciples  to  the  mul- 
titude. 

.•^7  And  they  did  all  eat,  and  were  filled:  and 
they  took  up  of  the  broken  meat  that  was  left 
seven  baskets  full. 

38  And  they  that  did  eat  were  four  thousand 
men,  beside  women  and  children. 

31)  And  he  sent  away  the  multitude,  and  took 
ship,  and  came  into  the  coasts  of  Magdala. 


3.5  small   fishes.    And    he    commanded    the 

36  multitude  to  sit  down  on  the  ground  ;  and 
he  took  the  seven  loaves  and  the  fishes; 
and  he  gave  thanks  and  brake,  and  gave 
to  the  disciples,  and  the  disciples  to  the 

37  multitudes.  And  they  did  all  eat,  and 
were  filled:  and  they  took  up  that  which 
remained  over  of  the  broken  pieces,  seven 

38  baskets  full.  And  they  that  did  eat  were 
four  thousand   men,   beside  women   and 

39  children.  And  he  sent  away  the  multi- 
tudes, and  entered  into  the  boat,  and  came 
into  the  borders  of  Magadan. 


the  other,  fieveii  loaves  and  a  few  small  fishes.    In  the  one  case  twelve  baskets  {k6<I>ivoi.)  of  broken  pieces  were  taken 
up;  in  the  other,  seven  baskets  (o-Trupi'Se?).     The  numbers  twelve  and  seven  are  noteworthy. 

39.  Magadan.  This  is  the  reading  of  the  Sinaitic  and  Vatican  as  well  as  Codex  Bezac.  More  than  a  dozen 
uncials,  however,  give  Magdala.  In  ilark  (8:10),  Dalmanutha  is  read.  The  place  was  probably  Magdala,  the 
Mi^dal-el  of  Xaphtali  (Josh.  19  :  .38).  One  of  its  forms  may  have  been  Migdalmanutha,  which  may  have  been  Migdal- 
ruiniiith,  or  Migdal-menath  ("Tower  of  the  portion"),  representing  a  Levitical  city,  perhaps  the  Kartan  of  Josh. 
21  ;  32,  the  place  having  two  names.  The  place  is  now  identified  with  Mejdel,  a  village  at  the  south  of  the  little  plain 
of  Gennesaret  (see  on  chap.  14 :  34).  Jesus  had  fed  the  four  thousand  in  the  same  region  in  which  he  had  before  fed 
the  live  thousand.    He  thence  crosses  by  boat  to  the  west  side  of  the  sea. 


CHAPTER    XVI. 


1.  The  Pharisees  require  a  sign.  6.  Jesus  warneth  his  disciples  of  the  leaven  of  the  Pharisees  and  Sadducees. 
13.  The  people's  opinion  of  Christ,  16,  and  Peter's  confession  of  him.  21.  Jesus  foresheweth  his  death, 
23.  reproving  Peter  for  dissuading  him  from  it!  24.  and  admonisheth  those  that  will  follow  him,  to  hear 
the  cross. 


1  The  Pharisees  also  with  the  Sadducees  came, 
and  tempting  desired  him  that  he  would  shew 
them  a  sign  from  heaven. 

2  He  answered  and  said  unto  them,  When  it  is 
evening,  ye  say,  It  loill  be  fair  weather:  for  the  sky 
is  red. 

3  And  in  the  morning.  It  loill  be  foul  weather 
to  day :  for  the  sky  is  red  and  lowring.  O  ye 
hypocrites,  ye  can  discern  the  face  of  the  sky;  but 
can  ye  not  discey^n  the  signs  of  the  times  ? 

4  A  wicked  and  adulterous  generation  seeketh 
after  a  sign;  and  there  shall  no  sign  be  given  unto 
it.  but  tiie  sign  of  the  prophet  Jonas.  And  he 
left  them,  and  departed. 

5  And  when  his  disciples  were  come  to  the 
other  side,  they  had  forgotten  to  take  bread. 

6  If  Then  Jesus  said  unto  them,  Take  heed  and 
beware  of  the  leaven  of  the  Pharisees  and  of  the 
Sadducees. 

7  And  they  reasoned  among  themselves,  saying, 
It  is  because  we  have  taken  no  bread. 

8  Which  when  Jesus  perceived,  he  said  unto 
them,  O  ye  of  little  faith,  why  reason  ye  among 
yourselves,  because  ye  have  brought  no  bread  ? 


1  And  the  Pharisees  and  Sadducees  came, 
and  tempting  him  asked  him  to  shew  them 

2  a  sign  from  heaven.  But  he  answered  and 
said  unto  them,  i  When  it  is  evening,  ye 
say.  It  will  be  fair  weather:  for  the  heaven 

3  is  red.  And  in  the  morning.  It  loill  be  foul 
weather  to-day :  for  the  heaven  is  red  and 
lowring.  Ye  know  how  to  discern  the  face 
of  the  heaven;  but  ye  cannot  discern  the 

4  signs  of  the  times.  An  evil  and  adulter- 
ous generation  seeketh  after  a  sign ;  and 
there  shall  no  sign  be  given  unto  it,  but 
the  sign  of  Jonah.  And  he  left  them,  and 
departed. 

5  And  the  disciples  came  to  the  other  side 

6  and  forgot  to  take  -bread.  And  Jesus 
said  unto  them,  Take  heed  and  beware  of 
the  leaven  of  the  Pharisees  and  Sadducees. 

7  And    they    reasoned  among   themselves, 

8  saying,  ^  We  took  no  ^  bread.  And  .Jesus 
perceiving  it  said,  O  ye  of  little  faith,  why 
reason  ye  among  yourselves,   because  ye 

9  have  no  '^  bread  ?  Do  ye  not  yet  perceive, 
neither  remember  the  five  loaves  of  the 


The  following ' 


rds,  to  the  end  of  verse  3,  are  omitted  by  some  of  the  most  ancient  and  other  important  authorities. 
2  Gr.  loaves.    ^  Or,  It  is  because  we  took  no  bread. 


1.  Pharisees  and  Sadducees.  See  on  chap.  3  :  7.  Tempting,  or  "  testing."  Although  his  miracles  were 
a  constant  sign  of  his  Messiahship,  these  unbelievers  kept  pressing  our  Lord  for  a  sign.  Every  fresh  sign  Jesus  gave 
only  stimulated  their  unbelief  :  such  is  the  natural  perversity  of  the  human  heart  before  God.  The  sign  from  heaven 
was  probably  some  apparition  in  the  sky  which  they  sought.  Our  Lord  draws  his  reply  from  the  sky.  The  redness 
of  the  heavens  in  the  evening  or  in  the  morning  indicated  the  coming  weather;  and  yet  the  indications  of  the  Messiah, 
which  were  so  much  plainer,  they  could  not  discern. 

4.  The  sign  of  the  prophet  Jonas.  The  same  answer  Jesus  had  given  the  Pharisees  before  (see  on  chap. 
12:39,40).  Adulterous;  i.e.,  abandoning  God.  The  word  is  often  used  in  this  figurative  sense  of  spiritual 
adultery. 

5.  To  the  othei'Side.  To  the  east  side  of  the  lake,  where  the  population  seems  to  have  been  sparse,  and 
whither  Jesus  loved  to  retire.    Forgot  to  take  bread.    Mark  (8 :  14)  tells  ua  they  had  only  one  loaf. 


41 


The 


ST.    MATTHEW,    XVf. 


opiaion  of  Christ. 


9  Do  ye  not  yet  understand,  neither  remember 
the  five  loaves  of  the  five  thousand,  and  how 
many  baskets  ye  took  up  ? 

10  Neither  the  seven  loaves  of  the  four  thou- 
sand, and  how  many  baskets  ye  took  up? 

11  How  is  it  that  ye  do  not  understand  that  I 
spake  it  not  to  you  concerning  bread,  that  ye 
should  beware  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees  ? 

12  Then  understood  they  how  that  he  bade  them 
not  beware  of  the  leaven  of  bread,  but  of  the  doc- 
trine of  the  Pharisees  and  of  the  Sadducees. 

13  IF  When  Jesus  came  into  the  coasts  of  Cassa- 
rea  Philippi,  he  asked  his  disciples,  saying.  Whom 
do  men  say  that  I  the  Son  of  man  am  ? 

14  And  they  said,  Some  my  that  thou  art  John 
the  Baptist:  some,  Elias;  and  others,  Jeremias,  or 
one  of  the  prophets. 

15  He  saith  unto  them,  But  whom  say  ye  that  I 
am? 

16  And  Simon  Peter  answered  and  said.  Thou 
art  the  Christ,  the  Son  of  the  living  God. 

17  And  Jesus  answered  and  said  unto  him. 
Blessed  art  thou,  Simon  Bar-jona:  for  flesh  and 
blood  hath  not  revealed  it  unto  thee,  but  my 
Father  which  is  in  heaven. 

18  And  I  say  also  unto  thee.  That  thou  art 
Peter,  and  upon  this  rock  I  will  build  my  church; 
and  the  gates  of  hell  shall  not  prevail  against  it. 

19  And  I  will  give  unto  thee  the  keys  of  the  king- 
dom of  heaven:  and  whatsoever  thou  shalt  bind 
on  earth  shall  be  bound  in  heaven;  and  whatsoever 
thou  shalt  loose  on  earth  shall  be  loosed  in  heaven. 


five  thousand,  and  how  many  '  baskets  ye 

10  took  up?  Neither  the  seven  loaves  of 
the  four  thousand,  and  how  many  i  baskets 

11  ye  took  up?  How  is  it  that  ye  do  not 
perceive  that  I  spake  not  to  you  concern- 
ing -  bread  ?     But  beware  of  the  leaven  of 

12  the  Pharisees  and  Sadducees.  Then  under- 
stood they  how  that  he  bade  them  not 
beware  of  the  leaven  of  ^  bread,  but  of 
the  teaching  of  the  Pharisees  and  Saddu- 
cees. 

13  Now  when  Jesus  came  into  the  parts  of 
Csesarea  Philippi,  he  asked  his  disciples, 
saying,  Who  do  men  say  ^  that  the  Son  of 

14  man  is  ?  And  they  said.  Some  say  John 
the  Baptist;    some,    Elijah:    and   others, 

15  Jeremiah,  or  one  of  the  prophets.  He 
saith  unto  them.  But  who  say  ye  that  1 

16  am?  And  Simon  Peter  answered  and 
said.  Thou  art  the  Christ,  the  Son  of  the 

17  living  God.  And  Jesus  answered  and  said 
unto  !iim.  Blessed  art  thou,  Simon  Bar- 
Jonah:  for  flesh  and  blood  hath  not  re- 
vealed it  unto  thee,  but  my  Father  which 

IS  is  in  heaven.  And  I  also  say  unto  thee, 
that  thou  art  *  Peter,  and  upon  this  ^  rock 
I  will  build  my  church ;  and  the  gates  of 

19  Hades  shall  not  prevail  against  it.  I  will 
give  unto  thee  the  keys  of  the  kingdom  of 
heaven:  and  whatsoever  thou  shalt  bind 
on  earth  shall  be  bound  in  heaven:  and 
whatsoever  thou  shalt  loose  on  earth  shall 

20  be  loosed  in  heaven.    Then  charged  he  the 


Basket  in 


9  and  10  represents  different  Greels  words.     2  (Jr.  Ionises.    3  Many  ancient  authorities  read  t/nii  1 
the  Son  of  man  am.     See  Marli  8  :  27 ;  Luke  9  :  18^     ■»  Gr.  Petros.    ^  Or.  ixtni. 


9.  Baskets.    Gr.,  "cophinoi." 

10.  Baskets.  Gr., "  spurides."  The  relative  capacity  of  the  two  kinds  of  basket  is  not  certainly  known. 
Paul  was  let  down  the  Damascus  wall  in  a  "  spuris  "  (Acts  9  :  25).  The  Bceotiau  "  cophinos  "  contained  about  eight 
or  nine  quarts.  If  there  is  any  clew  in  these  facts,  we  should  count  the  "  spuris  "  as  nauch  larger  than  the  "  cophinos  " 
But  they  may  be  used  very  generally  like  our  "  basket,"  which  is  used  for  very  large  and  very  small  capacities. 

13.  The  teaching.  The  hidden  and  yet  thorough  working  of  leaven  or  sour  dough  through  a  mass,  fitly  rep 
reseuts  the  action  of  authoritative  teaching  such  as  that  given  by  the  Pharisees  and  .Sadducees.  In  chap.  13:33,  leaven 
is  used  to  represent  the  good  and  wholesome  teaching  of  the  gospel.  On  the  other  hand,  in  1  Cor.  5  :  6,  7,  8,  it  is  used 
to  represent  sinful  passions  and  practices. 

13.  Caesarea  Philippi.  Our  Lord,  after  reaching  "  the  other  side  "  fwefind  by  Mark  8  :  22-26),  passed  through 
the  northern  Bethsaida,  or  .Julias,  situated  on  the  east  bank  of  the  Jordan,  a  few  miles  north  of  the  lake,  where  he 
healed  a  blind  man.  He  then  passed  on  northward  thirty  miles  farther  to  Caesarea  Philippi  (or  the  Caesarea  of 
Philip).  This  was  a  town  at  one  of  the  fountains  of  the  .Jordan,  in  a  verj-  secluded  and  romantic  spot  under  Mount 
Hermon.  Dr.  Robinson  thinks  that  this  was  the  Baal-gad,  or  Baal-hermon,  of  .Josh.  II :  17,  and  13:  b.  It  was  after 
ward  called  Paneas;  and  Philip,  the  tetrarch  of  this  region,  and  brother  of  Herod  Antipas,  having  enlarged  the 
place,  gave  it  the  name  of  Caesarea  Philippi,  in  honor  of  the  emperor  and  himself.  It  was  near  the  site  of  Dan 
(Judg.l8:29). 

14.  Jeremiah,  or  one  of  the  prophets.  This  has  reference  to  the  -Jewish  division  of  the  Old  Testament, 
which  called  the  fifteen  prophetical  books,  from  Isaiah  to  Malachi  inclusive,  "  the  later  prophets."  Hence  Elijah, 
though  a  prophet,  is  mentioned  as  distinct  from  the  prophets. 

16.  The  Clirist,  the  Son  of  the  living:  God.  This  is  a  more  far-reaching  confession  than  that  of  the 
apostles  in  the  boat  (chap.  14  :  33),  "  Thou  art  the  Son  of  God,"  or  that  of  the  Syrophcenician  woman  (chap.  15  :  22), 
"  Thou  son  of  David."  In  both  of  those  the  Messiahship  of  Jesus  was  recognized,  but  here  the  e.valted  character  of 
the  Messiah  was  apprehended.  He  was  the  Son  of  the  living  God.  Peter  saw  in  Jesus  the  very  representative  of  the 
active  God,  working  in  his  plans  of  grace. 

17.  Flesh  and  blood.  That  is,  man  in  the  flesh.  Compare  1  Cor.  15 :  50,  Gal.  1 :  16,  Eph.  6 :  12.  Peter  had 
not  received  this  knowledge  from  man,  but  from  God's  word.  They  arc  blessed  who  thus  receive  the  Father's 
testimony. 

18.  Thou  art  Peter,  and  upon  this  rock.  In  Greek,  "  Thou  art  Petroa,  and  on  this  petra;  "  but  in  .\raraaic, 
which  our  Lord  doubtless  used,  "Thou  art  KephayttnA  on  this  kep/ia,"  the  words  being  the  same.  Peter  is  evidently 
the  rock  on  which  Christ  would  build  his  church.  The  reward  of  his  noble  confession  would  be  that  he  should 
found  the  distinctive  Christian  church  on  the  day  of  Pentecost.  He  was  thus  /listoricaUi/  the  foundation  of  the 
church,  the  other  apostles  being  also  in  this  sense  a  foundation  (Eph.  2  :  20),  but  Peter  holding  the  first  place.  This 
gives  no  support  to  the  Papist  theory  of  the  Roman  see,  held  by  Peter's  successors.  It  is  a  personal  matter  for  Peter 
alone.  The  Rates  of  Hades.  The  unseen  powers  of  evil.  The  gates  in  Oriental  cities  were  the  place  of  council, 
and  gathering  for  war.  Hades  represents  the  unseen  world.  Here,  of  course,  it  refers  to  the  forces  of  the  unseen 
world,  which  are  opposed  to  Christ  and  his  church. 

19.  The  keys  of  the  kingdom  of  heaven,  that  unlock  and  open  the  visible  church.    With  oue  key  Peter 

42 


Christ  foretelleth 


ST.    jMATTHEW,    XVI. 


his  own  death. 


20  Then  charged  he  his  disciples  that  they 
should  tell  no  man  that  he  was  Jesus  the 
Christ. 

21  IT  From  that  time  forth  began  Jesus  to  shew 
unto  his  disciples,  how  that  he  must  go  unto 
Jerusalem,  and  suffer  many  things  of  the  elders 
and  chief  priests  and  scribes,  and  be  killed,  and 
be  raised  again  the  third  day. 

22  Then  Peter  took  him,  and  began  to  rebuke 
him,  saying.  Be  it  far  from  thee,  Lord:  this  shall 
not  be  unto  thee. 

23  But  he  turned,  and  said  unto  Peter,  Get  thee 
behind  me,  Satan :  thou  art  an  offence  unto  me : 
for  thou  savourest  not  the  things  that  be  of  God, 
but  those  that  be  of  men. 

24  t  Then  said  Jesus  unto  his  disciples.  If  any 
man  will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross,  and  follow  me. 

2-5  For  whosoever  will  save  his  life  shall  lose  it : 
and  whosoever  will  lose  his  life  for  my  sake  shall 
find  it. 

26  For  what  is  a  man  profited,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul  ?  or  what 
shall  a  man  give  in  exchange  for  his  soul  ? 

27  For  the  Son  of  man  shall  come  in  the 
glory  of  his  Father  with  his  angels;  and  then 
he  shall  reward  every  man  according  to  his 
works. 

28  Verily  I  say  unto  you,  There  be  some  stand- 
ing here,  which  shall  not  taste  of  death,  till  they 
see  the  Son  of  man  coming  in  his  kingdom. 


disciples  that  they  should  tell  no  man  that 
he  was  the  Christ. 

21  From  that  time  began  ^  Jesus  to  shew 
u^nto  his  disciples,  how  that  he  must  go 
unto  Jerusalem,  and  suffer  many  things 
of  the  elders  and  chief  priests  and  scribes, 
aiad  be  killed,  and  the  third  day  be  raised 

22  up.  And  Peter  took  him,  and  began  to 
rebuke  him,  saying,  ^  Be  it  far  from  thee, 

23  Lord:  this  shall  never  be  unto  thee.  But 
he  turned,  and  said  unto  Peter,  Get  thee 
behind  me,  Satan:  thou  art  a  stumbling- 
block  unto  me :  for  thou  mindest  not  the 
things  of   God,   but   the  things  of   men. 

24  Then  said  Jesus  unto  his  disciples,  If  any 
man  would  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and  follow 

2.5  me.  For  whosoever  would  save  his -^  life 
shall  lose  it:  and  whosoever  shall  lose  his 

26  3  life  for  my  sake  shall  find  it.  For  what 
shall  a  man  be  profited,  if  he  shall  gain 
the  whole  world,  and  forfeit  his  ^life  ?  or 
what  shall  a  man  give  in  exchange  for  his 

27  ^  life  ?  For  the  Son  of  man  shall  come  in 
the  glory  of  his  Father  with  his  angels; 
and  then  shall  he  render  unto  every  man 

28  according  to  his  *  deeds.  Verily  I  say 
imto  you,  There  be  some  of  them  that 
stand  here,  which  shall  in  no  wise  taste  of 
death,  till  they  see  the  Son  of  man  coming 
in  his  kingdom. 


1  Some  ancient  authorities  read  Jesus  Christ.    -  Or,  God  have  mercy  on  thee.    ^  Or,  soul.    *  Gr.  doing. 

opened  the  kingdom  to  Jews  on  the  day  of  Pentecost,  and  with  the  other  he  opened  tlje  kingdom  to  Gentiles  in  the 
interview  with  Cornelius  (Acts  10).  The  "  power  of  the  keys,"  as  a  spiritual  power  held  by  church  dignitaries,  is 
an  invention  of  a  depraved  church.  "  Whatsoever  thou  shalt  bind,"  etc.  This  part  of  the  promise  is  afterward 
made  to  all  the  apostles  (chap.  18:  18).  Binding  and  loosiug  were  Jewish  phrases  for  teaching  by  prohibition  and 
permission.  This  promise  is,  that  the  apostles  shall  be  the  authoritative  teachers  of  the  church.  Such  phrases  as 
this  were  common  among  the  Jews  :  "  The  school  of  Shammai  binds  it,  the  school  of  Hillel  looses  it." 

20.  Tell  no  man.  The  nation  had  had  proof  enough  that  Jesus  was  the  Christ.  This  prohibition  was  to  last 
only  till  Jesus'  resurrection,  which  was  probably  only  six  months  off  (compare  chap.  17  :  9). 

21.  From  that  time  began-  When  his  disciples  had  reached  the  highest  faith  in  him,  then  was  time  to 
prepare  their  minds  for  his  humiliation.  The  elders  and  chief  priests  and  scribes.  The  "  elders  "  were  the 
officers  generally,  and  men  of  distinction,  who  sat  iu  the  Sanhedrim;  the  "chief  priests"  included  the  high-priest 
and  the  heads  of  the  twenty-four  courses  (or  divisions)  of  the  priesthood;  the  "  scribes  "  were  the  recognized  doctors 
or  teachers  of  the  law. 

22.  Began  to  rebuke  him.  His  Lord's  commendation  had  turned  his  head.  He  forgot  his  place  as  a  disciple, 
and  supposed  he  could  teach  the  Master. 

23.  Get  thee  behind  me,  Satan-  Almost  the  same  words  Jesus  had  used  to  Satan  himself  (chap,  -t :  10). 
Peter  sought  to  have  our  Lord  refuse  the  path  of  suffering,  which  was  exactly  what  Satan  sought.  The  great  object 
of  the  iucaraation  would  have  been  thwarted.  "  SaUn  "  is  Hebrew  for  "  adversary ;  "  and  yet  our  Lord  doubtless  uses 
the  word  with  allusion  to  the  great  adversary.  In  2  Sam.  19 :  22,  David  calls'the  soas  of  Zeruiah  "  Satans  "  (Eng., 
adversaries). 

24.  The  Saviour  now  shows  Peter  and  the  others  that  his  course,  and  that  of  his  followers,  must  be  one  of  self- 
denial  and  suffering.     Take  up  his  cross.     See  on  chap.  10 :  38. 

25-26.  The  word  "  life"  in  these  two  verses  has  different  meanings,  which  may  be  shown  by  a  paraphrase: 
"Whosoever  would  save  his  bodily  life  shall  lose  his  true  spiritual  life,  and  whosoever  shall  lose  his  bodily  life  for 
my  sake  shall  find  a  life  in  a  higher  form.  For  what  shall  a  man  be  profited,  if  he  shall  gain  the  whole  world,  and 
forfeit  his  true  spiritual  life?  or  what  shall  a  man  give  in  exchange  for  this  higher  life,  without  which  he  is  iu  eternal 
death?" 

27.  The  Son  of  man  shall  come  in  the  glory  of  his  Father.  This  must  refer  to  the  final  coming  of  our 
Lord  to  judgment. 

28.  The  Son  of  man  coming  in  his  kingdom.  This  refers  to  the  establishment  of  the  Christian  Church 
and  the  end  of  the  Jewish  dispensation.  See  chap.  26 :  64,  where  the  coming  of  the  Son  of  man  iu  the  clouds  of 
heaven  (i.e.,  amid  heavenly  mysteries)  is  said  to  be  "  henceforth;  "  that  is,  from  that  time  onward. 

43 


The  trausfiguration 


ST.    MATTHEW,    XVII. 


of  Christ, 


CHAPTER  XVII. 


1.  The  transfiguration  of  Christ.     14.  He  healeth  the  lunatick, 

tribute. 


22.  foretelleth  his  own  passion,  24.  and  payeth 


I  And  after  six  days  Jesus  taketli  Peter,  James, 
ami  .John  his  brotlier,  and  bringeth  them  up  into 
an  high  mountain  apart, 

'1  And  was  transfigured  before  them:  and  his 
face  did  shine  as  the  sun,  and  his  raiment  was 
wliite  as  the  liglit. 

3  And.  behold,  there  appeared  unto  them  Moses 
and  Elias  talking  with  him. 

4  Then  answered  Feter,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here:  if  thou  wilt,  let 
us  make  here  three  tabernacles;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elias. 

.5  While  he  yet  spake,  behold,  a  bright  cloud 
overshadowed  them:  and  behold  a  voice  oitt  of  the 
cloud,  which  said.  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased ;  hear  ye  him. 

G  And  when  tlie  disciples  heard  it,  they  fell  on 
their  face,  and  were  sore  afraid. 

7  And  Jesus  came  and  touched  them,  and  said, 
Ai-ise.  and  be  not  afraid. 

8  And  when  they  had  lifted  up  their  eyes,  they 
saw  no  man.  save  Jesus  only. 

9  And  as  they  came  down  from  the  mountain, 
Jesus  charged  them,  saying.  Tell  the  vision  to  no 
man.  untirthe  Son  of  man  be  risen  again  from 
the  dead. 

10  And  his  disciples  ^sked  him,  saying.  Why 
then  say  the  scribes  that  Elias  must  first  come  ? 

II  And  Jesus  answered  and  said  unto  them, 
Elias  trtily  shall  first  come,  and  restore  all 
things. 

12"But  I  say  unto  you.  That  Elias  is  come  all 
ready,  and  they  knew  him  not,  but  have  done  unto 
him  wliatsoever  they  listed.  Likewise  shall  also 
the  Son  of  man  suffer  of  them. 

13  Then  the  disciples  understood  that  he  spake 
unto  them  of  John  the  Baptist. 

14  IT  And  when  they  were  come  to  the  multi- 
tude, there  came  to  him  a  certain  man,  kneeling 
down  to  him,  and  saying. 


1  AxT)  after  six  days  Jesus  takoth  with 
him  Peter,  and  James,  and  Jolni  his 
brother,  and  bringeth  them  up  into  a  iiigh 

2  mountain  apart :  and  he  was  transfigiuvd 
Ijcfore  them:  and  his  face  did  sliine  as  the 
STUi,  and  his  garments  became  white  as 

3  the  light.  And  behold,  there  appeared 
unto  them  Moses  and  Elijah  talking  with 

4  him.  And  Peter  answered,  and  said  unto 
Jesus,  Lord,  it  is  good  for  us  to  be  here: 
if  thou  wilt,  I  will  make  here  three  ^  tab- 
ernacles; one  for  tliee,  and  one  for  Moses, 

5  and  one  for  Eiijali.  While  he  was  yet 
speaking,  bchokl.  a  bright  cloud  overshad- 
owed them :  and  behold,  a  voice  otit  of  the 
cloud,  saying.  This  is  my  beloved  Son.  in 
whom   I  am  well   pleased;   hear  ye  him, 

6  And  when  tlie  disciples  lieard  it.  tliey  fell 

7  on  their  face,  and  were  sore  afraid.  And 
Jesus  came  and  touched  them  and  said. 

8  Arise,  and  be  not  afraid.  And  lifting  up 
their  eyes,  they  saw  no  one,  save  Jesus 
only. 

9  And  as  they  were  coming  down  from 
the  mountain,  Jesus  connnanded  them, 
saying.  Tell  the  vision  to  no  man,  until 
the  Son  of  mat:  be  risen  from  the  dead. 

10  And  his  disciples  asked  him,  saying.  Why 
then  say  the  scribes  that  Elijah  nuist  first 

11  come?  And  he  answered  and  said,  Eli- 
jah indeed  cometh,  and  shall  restore  all 

12  things:  but  I  say  imto  you.  that  Elijah  is 
come  already,  and  they  knew  him  not, 
but  did  unto  him  whatsoever  they  listed. 
Even  so  shall  the  Son  of  man  also  suffer 

13  of  them.  Then  luiderstood  the  disciples 
that  he  spake  unto  them  of  John  the 
Baptist. 

14  And  when  they  were  come  to  the  mul- 
titude, there  came  to  him  a  man,  kneeling 


Or,  booths. 


1.  After  six  days.  Luke  says,  "  about  eight  days  after."  The  expressions  are  equivalent,  inennins;  "  a  week 
after."  Our  Lord  was  probably  in  Northern  Galilee,  or  near  Caesarea  Philippi,  and  not  near  Mount  Tabor,  where 
tradition  has  placed  the  transfisnration.  Into  a  high  mountain  apart.  Luke  (9:28)  says,  "  to  pray."  The 
glories  of  the  transfiguration  followed  a  season  of  prayer. 

2.  Was  transfigured ;  i.e.,  was  changed  in  appearance.  Tlis  face  shone  as  the  sun,  and  his  garments  were 
while  as  the  light  (Mark  says,  "  as  no  fuller  on  earth  can  whiten  them ;  "  Luke  .adds,  "  dazzling  "). 

Z.  Moses  and  Klijah.  Either  their  names  were  announced  to  the  three  disciples,  or  they  appeared  in  forms 
conveniionally  known  as  representing  them.  Talking  with  him.  Luke  gives  us  the  subject  of  thi.s  conversation, 
—  "  his  decease  which  he  was  about  to  accomplish  at  Jerusalem." 

4.  Peter  answered.  Luke  tells  us  th.at  Peter  made  this  remark  on  fully  arousing  himself  from  a  drowsiness 
th.^t  had  come  over  all  the  three  disciples,  ar.d  on  the  movement  of  Moses  and  Elijah  to  depart.  Mark  adds,  that 
the  disciples  were  "  sore  afraid."  Fear  at  the  supernatural,  and  delight  at  the  glory  of  the  scene,  were  mingled. 
Tabernacles.    Tents. 

.'5.  A  bright  cloud.  This  overspreading  of  a  bright  cloud  shut  them  out  from  all  sight  of  Moses  and  Elijah, 
.lesus  was  alone  with  them;  and  then  came  the  voice,  bidding  them  hear  him.  This  voice  added  to  their  fear,  till 
Jesus  called  them  up  from  their  prostrate  position,  and  re-assured  thVm. 

9.  Tell  the  vision  to  no  man.    See  ou  chap.  16 :  20. 

11.  Kextore  all  things  to  the  simi»licity  which  the  traditions  of  the  elders  had  destroyed. 

12.  Kli.jah  is  come.  See  on  chap.  11  :  14.  By  our  Lord's  use  of  the  future  in  verse  11,  he  seeras  to  point  to 
a  future  Elijah  also,  who  will  come  before  his  owu  final  coming, —  some  one  who  will  again  prepare  the  way  before 
him,  as  John  did. 

14.  When  they  were  come  to  the  multitude.  Mark  states  the  signilicanl  fact,  that  the  nuiltitude  were 
greatly  amazed  on  seeing  him.  Was  not  that  on  account  of  the  shining  of  his  face  with  some  of  the  glory  of  the 
transliguratiou  scene,  us  in  the  case  of  Moses  (Esod.  'ii  :  2'J-3.j)? 


Christ  healeth 


ST.    MATTHEW,    XVII. 


the  lunatick. 


15  Lord,  have  mercy  on  my  son :  for  he  is  hma- 
tick,  and  sore  vexed :  for  ofttimes  he  falleth  into 
tlie  fire,  and  oft  into  the  water. 

16  And  I  brought  him  to  thy  disciples,  and  they 
could  not  cure  him. 

17  Then  Jesus  answered  and  said,  O  faithless 
and  perverse  generation,  how  long  shall  I  be  with 
you  ?  how  long  shall  I  suffer  you  ?  bring  him 
hither  to  me. 

IS  And  Jesus  rebuked  the  devil;  and  he  depart- 
ed out  of  him :  and  the  child  was  cm-ed  from  that 
very  hour. 

19  Then  came  the  disciples  to  Jesus  apart,  and 
said.  Why  could  not  we  cast  him  out  ? 

20  And  Jesus  said  unto  them,  Because  of  your 
unbelief:  for  verily  I  say  unto  you.  If  ye  have 
faith  as  a  grain  of  mustard  seed,  ye  shall  say  unto 
this  momitain.  Remove  hence  to  yonder  place;  and 
it  shall  remove;  and  nothing  shall  be  impossible 
unto  you. 

21  Howbeit  this  kind  goeth  not  out  but  by 
prayer  and  fasting. 

22  1  And  while  they  abode  in  GalileeJ  Jesus  said 
unto  them.  The  Son  of  man  shall  be  betrayed  into 
the  hands  of  men : 

23  And  they  shall  kill  him,  and  the  third  day 
he  shall  be  raised  again.  And  they  were  exceed- 
ing sorry. 

24  t  And  when  they  were  come  to  Capernaum, 
they  that  received  tribute  money  came  to  Peter, 
and  said,  Doth  not  your  master  pay  tribute  ? 

25  He  saith.  Yes.  And  when  he  was  come  into 
the  house,  Jesus  prevented  him,  saying.  What 
thinkest  thou,  Simon  ?  of  whom  do  the  kings  of 
the  earth  take  custom  or  tribute  ?  of  their  own 
children,  or  of  strangers  ? 

26  Peter  saith  unto  him,  Of  strangers.  Jesus 
saith  unto  him.  Then  are  the  children  free. 

27  Notwithstanding,  lest  we  should  offend  them, 
go  thou  to  the  sea,  and  cast  an  hook,  and  take  up 
the  fish  that  first  cometh  up;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  a  piece  of  mo- 
ney: that  take,  and  give  unto  them  for  me  and 
thee. 


15  to  him,  and  saying.  Lord,  have  mercy  on 
my  son:  for  he  is  epileptic,  and  suffereth 
grievously:  for  oft-times  he  falleth  into 
the    fire,   and   oft-times   into   the   water. 

16  And  I  brought  him  to  thy  disciples,  and 

17  they  could  not  cure  him.  And  Jesus  an- 
swered and  said,  O  faithless  and  perverse 
generation,  how  long  shall  I  be  with  you  ? 
how  long  shall  I  bear  with  you?  bring 

18  him  hither  to  me.  Ami  Jesus  rebuked 
him;  and  the  Ulevil  went  out  from  him: 
and  the  boy  was  cured  from  that  hour. 

19  Then  came  the  disciples  to  Jesus  apart, 
and  said.  Why  could  not  we  cast  it  out  ? 

20  And  he  saith  unto  them.  Because  of  your 
little  faith:  for  verily  I  say  unto  you,  If 
ye  have  faith  as  a  grain  of  mustard  seed, 
ye  shall  say  unto  this  mountain,  Remove 
hence  to  yonder  place;  and  it  shall  re- 
move ;  and  nothing  shall  be  impossible 
unto  you.- 

22  And  while  the^^  abode  in  Galilee,  Jesus 
said  unto  them.  The  Son  of  man  shall  be 

23  delivered  up  into  the  hands  of  men ;  and 
they  shall  kill  him,  and  the  third  day  he 
shall  be  raised  up.  And  they  were  ex- 
ceeding sorry. 

24  And  when  they  were  come  to  Caper- 
naum, they  that  received  the  *  half-shekel 
came  to  Peter,  and  said.  Doth  not  your 

25  ^  master  pay  the  *  half-shekel  ?  He  saith, 
Yea.  And  when  he  came  into  the  house, 
Jesus  spake  first  to  him,  saying.  What 
thinkest  thou,  Simon  ?  the  kings  of  the 
earth,  from  whom  do  they  receive  toll  or 
tribute  ?  from  their  sons,  or  from  st,ran- 

26  gers  ?  And  when  he  said,  From  strangers, 
Jesus  said  unto  him,  Therefore  the  sons 

27  are  free.  But,  lest  we  cause  them  to 
stumble,  go  thou  to  the  sea,  and  cast  a 
hook,  and  take  up  the  fish  that  first  com- 
eth up;  and  when  thou  hast  opened  his 
mouth,  thou  shalt  find  a  ''shekel:  that 
take,  and  give  imto  them  for  me  and  thee. 


Gr.  demon.  ^  Mauy  authorities,  some  ancient,  insert  vers 
See  Mark  9  :  29.  3  gome  ancient  authorities  read  wen 
teacher.    "  Gr.  stater. 


i  21  But  this  kind  goeth  not  out  save  by  prayer  and  fasting, 
gathering  themselves  together.    *  Gr.  didrachma.     ^  Or, 


15.  Epileptic.  More  properly  "  lunatic."  The  father  calls  the  infliction  by  a  name  not  appropriate;  for  the 
boy  was  possessed  of  a  spirit  which  made  him  dumb  and  deaf,  and  caused  liira  to  foam,  and  grind  his  teeth,  and 
dashed  him  into  fire  and  water  (compare  the  accounts  in  Mark  and  Luke).     The  child  was  an  only  one  (Luke  9 :  3S). 

17.  Faithless  and  perverse  generation.  Our  Lord  seems  to  apply  these  epithets,  both  to  his  disciples 
(verse  20)  and  to  the  multitude.  His  disciples  did  not  rise  to  the  plane  of  spiritual  power  which  was  open  to  them, 
and  the  multitude  were  principally  actuated  by  curiosity.  Bring  l>in^  hither  to  nie.  Mark  tells  us,  that,  as  the 
boy  was  brought,  the  spirit  made  a  fearful  assault  upon  him;  and  also  that  Jesus  called  out  from  the  father  the 
touching  cry,  "I  believe;  help  thou  mine  unbelief." 

30.  Mustard  seed  — mountain.  Figurative  language  for  a  little  and  a  great  matter.  The  twenty-tirst  verse 
is  not  found  in  the  Revision.  In  this  the  Revisers  have  followed  the  Sinaitic  and  Vatican  codices  with  some  of  the 
oldest  versions.  In  Mark  9  :  29  it  occurs,  but  with  "  and  fasting  "  omitted,  from  the  same  MS.  authorities.  It  reads 
in  Mark,  "  This  kind  can  come  out  by  nothing,  save  by  prayer."  The  addition  seems  to  have  been  made  as  early  as 
the  second  century. 

33,  23.  A  second  formal  announcement  of  his  approaching  death  and  resurrection  (compare  chap.  16:  21). 
They  were  exceeding  sorry.  But,  as  Mark  and  Luke  tell  us,  they  did  not  understand  what  our  Lord  meant, 
except  very  vaguely,  and  feared  to  inquire  of  him  more  particularly. 

34.  The  half-shekel.  Literally,  "  the  didrachma."  The  didrachma  (or  didrachmon)  was  equal  to  thirty-five 
cents,  and  here  denotes  the  half-shekel,  — the  regular  poll-tax  (Exod.  30  :  13,  and  38:26).  The  tribute  here  spoken 
of  is,  therefore,  not  the  tax  to  the  Roman  government,  but  the  tax  to  the  temple-service ;  and,  from  the  twenty-seventh 
verse,  we  may  suppose  that  its  payment  was  not  enforced. 

36.  The  sons  are  free.    Referring  to  himself  as  the  Son  of  God,  God  being  the  King  to  whom  this  tribute  was  paid. 

37.  Shekel.  Literally,  "stater."  The  stater  was  a  piece  worth  two  didrachmas.  This  miracle  of  the  fish  and 
the  piece  of  money  is  unique  in  the  list  of  our  Lord's  miracles.  It  is  not  an  act  of  healing,  or  helping  the  needy, 
but  seems  to  have  a  symbolic  character.  May  not  the  redemption  money  represent  our  Lord's  atonement,  found  by 
seeking  according  to  the  di\ine  revelation,  and  not  by  any  human  wisdom  or  contrivance,  God's  free  gift  to  man's 
faith?  It  is  worth  noting,  that  a  fish  was  in  the  early  centuries  the  emblem  of  Christ;  its  Greek  letters  (i^Sv's) 
being  the  initials  of  Irjo-oOs  Xpiaros  ©eoO  vib?  awTijp  (Jesus  Christ,  Sou  of  God,  Saviour). 

45 


Christ  warneth  his  disciples 


ST.    MATTHEW,    XVIII. 


to  be  humble. 


CHAPTER    XVIII. 


1.  Christ  warneth  his  disciples  to  be  humble  and  harmless;  7.  to  avoid  offences,  and  not  to  despise  the  little  ones  i 
15.  teacheth  how  we  are  to  deal  with  our  brethren,  when  they  offend  us  :  21.  and  how  oft  to  forgive  them ; 
23.  which  he  setteth  forth  by  a  parable  of  the  king,  that  took  account  of  his  servants,  32.  and  punished 
him,  who  shewed  no  mercy  to  his  fellow. 


1  At  the  same  time  came  the  disciples  unto 
Jesus,  saying,  Who  is  the  greatest  in  tlie  kingdom 
of  lieaven  ? 

2  And  .Jesus  called  a  little  child  unto  him,  and 
set  him  in  the  midst  of  them, 

8  And  said,  Verily  I  say  unto  you.  Except  ye  be 
converted,  and  become  as  little  children,  ye  shall 
not  enter  into  tlie  kingdom  oi  heaven. 

4  AVhosoever  therefore  shall  humble  himself  as 
this  little  child,  the  same  is  greatest  in  the  king- 
dom of  heaven. 

;j  And  whoso  shall  receive  one  such  little  child 
in  my  name  receiveth  me. 

6  i3ut  whoso  shall  offend  one  of  these  little  ones 
which  believe  in  me,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and  that  he 
Avere  drowned  in  tlie  depth  of  the  sea. 

7  H  Woe  unto  the  world  because  of  offences !  for 
it  must  needs  be  that  offences  come;  but  woe  to 
that  man  by  whom  the  offence  cometh  I 

8  Wherefore  if  thy  hand  or  thy  foot  offend  thee, 
cut  them  off,  and  cast  tliem  from  thee:  it  is  better 
for  thee  to  enter  into  life  halt  or  maimed,  rather 
than  having  two  hands  or  two  feet  to  be  cast  into 
everlasting  lire. 

9  And  if  thine  eye  offend  thee,  pluck  it  out,  and 
cast  it  from  thee :  it  is  better  for  thee  to  enter  into 
life  with  one  eye,  rather  than  having  two  eyes  to 
be  cast  into  hell  fire. 

10  Take  heed  that  ye  despise  not  one  of  these 
little  ones;  for  I  say  unto  you,  That  in  heaven 
their  angels  do  always  behold  the  face  of  my 
Father  which  is  in  heaven. 

11  For  the  Son  of  man  is  come  to  save  that 
Avliich  was  lost. 

12  How  think  ye  ?  if  a  man  have  an  hundred 
sheep,  and  one  of  them  be  gone  astray,  doth  he 
not  leave  the  ninety  and  nine,  and  goeth  into  the 
mountains,  and  seeketh  that  which  is  gone  astray? 

Vi  And  if  so  be  that  he  find  it,  verily  I  say  unto 
you,  he  rejoiceth  more  of  that  -sheep,  than  of  the 
ninety  and  nine  whjch  went  not  astray. 


1  In  that  hotir  came  the  disciples  unto 
Jesus,  saying,  Who   then  is  ^greatest  in 

2  the  kingdom  of  heaven  ?  And  he  called 
to  him  a  little  child,  and  set  him  in  the 

3  midst  of  them,  and  said.  Verily  I  say  unto 
you.  Except  ye  turn,  and  become  as  little 
children,  ye  shall  in  no  wise  enter  into  the 

4  kingdom  of  heaven.  Whosoever  therefore 
shall  humble  himself  as  this  little  child, 
the  same  is  the  ^  greatest  in  the  kingdom 

5  of  heaven.  And  whoso  shall  receive  one 
such   little   child   in   my  name   receiveth 

6  me :  but  whoso  shall  cause  one  of  these 
little  ones  which  believe  on  me  to  stum- 
ble, it  is  profitable  for  him  that  -a  great 
millstone  should  be  hanged  about"  his 
neck,  and  that  he  should  "be  sunk  in  the 

7  depth  of  the  sea.  Woe  unto  the  world 
because  of  occasions  of  stumbling!  for  it 
must  needs  be  that  the  occasions  come; 
but  woe  to  that  man  through  Mliom  the 

8  occasion  cometh!  And  if  thy  hand  or 
thy  foot  causeth  thee  to  stumble,  cut  it 
off,  and  cast  it  from  thee:  it  is  good  for 
thee  to  enter  into  life  maimed  or  halt, 
rather  than  having  two  hands  or  two  feet 

9  to  be  cast  into  the  eternal  fire.  And  if 
thine  eye  causeth  thee  to  stumble,  pluck 
it  out,  and  cast  it  from  thee:  it  is  good 
for  thee  to  enter  into  life  Mith  one  ej'e, 
rather  than  having  two  eyes  to  be  cast 

10  into  the  ^  hell  of  fire.  See  that  ye  despise 
not  one  of  these  little  ones;  for  I  say  unto 
you,  that  in  heaven  their  angels  do  always 
behold  the  face  of  my  Father  which  is  in 

12  heaven.*  How  think  ye  ?  if  any  man 
have  a  hundred  sheep,  and  one  of  them 
be  gone  astray,  doth  he  not  leave  the 
ninety  and  nine,  and  go  unto  the  moun- 
tains, and  seek  that  which  goeth  astray  ? 

13  And  if  so  be  that  he  find  it,  verily  I  say 
unto  you,  he  rejoiceth  over  it  more  than 


^  Gr.  greater.    -  Or.  a  millsitone  turned  by  an  ass.    *  Gr.  Gehenna  of  fire.    ■*  Many  authorities,  eoine  ancient,  insert 
verse  11  For  the  Son  of  man  came  to  save  that  which  teas  lost,    kee  Lulie  19  :  10. 

1.  Saying.  First,  they  said  it  among  themselves,  then  probably  to  Jesus,  on  his  inquiring  the  subject  of  their 
dispute  (Luke  9  :  46,  47,  and  Mark  9  :  .33).    The  "  then  "  shows  it  was  preceded  by  other  conversation. 

3.  The  true  spiritual  church  of  Christ  consists  of  humble  and  dependent  souls,  not  of  the  self-8ufiicient. 

4.  Greatest.  Here,  and  in  verse  1,  the  word  is  strictly  "  greater."  It  refers  to  the  greater  in  any  special  case 
of  two. 

5.  One  such  little  child.  That  is,  one  true  disciple,  who  has  the  humble  spirit  of  a  little  child.  In  verse  6, 
it  Is  "  one  of  these  little  ones  which  believe  on  me."  These  were  common  terras  for  "  disciples"  among  the  Jews 
(see  chap.  10;  42). 

6.  A  great  millstone.  Literally,  "a  millstone  turned  by  an  ass,"  in  distinction  from  the  little  hand- 
millstone.  The  saying  is  a  strong  Orientalism,  indicating  that  utter  removal  from  human  society  would,  by  pre- 
venting such  a  man  from  repeating  such  a  siu,  be  a  benefit  to  him.  The  seventh  verse  has  a  different  reference; 
namely,  to  his  punishment. 

8,  0.  See  on  chap.  5  :  29.  The  hand,  foot,  or  eye  may  be  the  cause  of  the  body's  fall.  So  earthly  attachments 
may  cause  the  soul's  destruction.  "Eternal  fire,"  and  the  "hell  of  fire"  (literally,  Gehenna  cf  fire),  can  mean 
uolhiiig  short  ot  eternal  punishment  (see  on  chap.  5:  22). 

to.  Tliese  little  ones).  See  above,  on  verse  5.  Their  angels.  Their  ministering  or  guardian  angels  (Ueb. 
1:  14).     Christ's  people  (his  "  little  ones")  have  angels  ever  ministering  to  them. 

13.  More  than  over  the  ninety  and  nine  which  have  not  gone  astray.  This  parabolic  allusion  is 
intended  onlj'  to  illustrate  Christ's  joy  over  the  penitent  wanderer,  and  not  his  comparative  neglect  of  those  who 

46 


The  forgiveness 


ST.  :mattiiew,  xviii. 


of  trespasses  taught. 


14  Even  so  it  is  not  the  will  of  your  Father 
which  is  in  lieaven,  that  one  of  these  little  ones 
should  perisli. 

15  11  Moreover  if  thy  brother  shall  trespass 
against  thee,  go  and  tell  him  his  fault  between 
thee  and  him  alone:  if  he  sliall  hear  tliee,  tliou 
hast  gained  thy  brother. 

16  But  if  he  will  not  hear  thee,  then  take  with 
thee  one  or  two  more,  that  in  tlie  mouth  of  two 
or  three  witnesses  every  word  may  be  established. 

17  And  if  he  shall  neglect  to  hear  them,  tell  it 
imto  the  church:  but  if  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  an  heathen  man 
and  a  publican. 

18  Verily  I  say  unto  you,  Whatsoever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven:  and 
wliatsoeyer  ye  shall  loose  on  earth  sliall  be  loosed 
in  heaven. 

19  Again  I  say  unto  you,  That  if  two  of  you 
shall  agree  on  earth  as  touching  any  thing  that 
they  shall  ask,  it  shall  be  done  for  them  of  luy 
Father  which  is  in  heaven. 

20  For  where  two  or  three  are  gathered  together 
in  my  name,  tliere  am  I  in  the  midst  of  them. 

21  T[  Then  came  Peter  to  liim,  and  said.  Lord, 
liow  oft  shall  my  brotlier  sin  against  me,  and  I 
Ibrgive  him  ?  till  seven  times  ? 

22  Jesus  saitli  unto  him,  I  say  not  unto  thee. 
Until  seven  times :  but.  Until  seventy  times  seven. 

23  H  Therefore  is  the  kingdom  of  heaven  likened 
unto  a  certain  king,  whicli  would  take  account  of 
his  servants. 

24  And  when  lie  had  begun  to  reckon,  one  was 
brought  unto  him,  wliich  owed  him  ten  thousand 
talents. 

25  But  forasmuch  as  lie  had  not  to  pay,  his  lord 
commanded  him  to  be  sold,  and  his  wife,  and 
children,  and  all  that  he  had,  and  payment  to  be 
made. 

26  The  servant  therefore  fell  down,  and  wor- 
shipped him,  saying.  Lord,  have  patience  with  me, 
and  1  will  pay  thee  all. 

27  Then  the  lord  of  that  servant  was  moved 
with  compassion,  and  loosed  him,  and  forgave 
him  the  debt. 

28  But  the  same  servant  went  out,  and  found 
one  of  his  fellowservants,  wliich  owed  him  an 
hundred  pence:  and  he  laid  hands  on  him,  and 
took  li'un  by  the  throat,  saying,  Pay  me  that  thou 
owest. 


over  the  ninety  and  nine  which  have  not 

14  gone  astray.  .  Even  so  it  is  not  the  ^  will 
of  -  your  Father  which  is  in  heaven,  that 
one  of  these  little  ones  should  perish. 

15  And  if  thy  brother  sin  -^against  thee, 
go,  shew  him  his  fault  between  thee  and 
him   alone:   if   he   hear  thee,   thou   hast 

16  gained  thy  brother.  But  if  he  hear  thee 
not,  take  with  thee  one  or  two  more,  that 
at  the  mouth  of  two  Avitnesses  or  three 

17  every  word  may  be  established.  And  if 
he  refuse  to  hear  tlieni,  tell  it  unto  the 
** church:  and  if  he  refuse  to  hear  the 
*  church   also,   let  him    be  unto  thee  as 

18  the  Gentile  and  the  publican.  Verily  I 
say  unto  you,  AVliat  things  soever  ye  shall 
bind  on  earth  shall  be  bound  in  heaven: 
and  what  things  soever  ye  shall  loose  on 

19  earth  shall  be  loosed  in  heaven.  Again  I 
say  unto  you,  that  if  two  of  you  shall 
agree  on  earth  as  touching  anything  that 
they  shall  ask,  it  shall  be  done  for  them 

20  of  my  Father  which  is  in  heaven.  For 
where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of 
them. 

21  Tlien  came  Peter,  and  said  to  him. 
Lord,  how  oft  shall  my  brother  sin  against 
me,  and  1  forgive  him  ?  until  seven  times  ? 

22  Jesus  saith  unto  him,  I  say  not  unto  thee, 
Until   seven   times;   but.   Until  ^seventy 

23  times  seven.  Therefore  is  the  kingdom  of 
heaven  likened  unto  a  certain  king,  whicli 
would  make  a  reckoning  with  his  **  servants. 

24  And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him,  which  owed  him 

25  ten  thousand  '  talents.  But  forasmuch  as 
he  had  not  wliereivith  to  pay,  his  lord 
commanded  liim  to  be  sold,  and  his  wife, 
and   children,  and  all  that  he   had,  and 

26  payment  to  be  made.  The  '^  servant  there- 
fore fell  down  and  worshipped  him,  say- 
ing, Lord,  have  patience  with  me,  and  I 

27  will  jsay  thee  all.  And  the  lord  of  that 
®  servant,  being  moved  with  compassion, 
released  him,  and  forgave  him  the  ^  debt. 

28  But  that  « servant  went  out,  and  found 
one  of  his  fellow-servants,  which  owed 
him  a  hundi-ed  ^"^  pence :  and  he  laid  hold 
on  him,  and  took  lilm  by  the  throat,  say- 


''Y.  a  thing  irilled  before  your  Father.  ^  Some  ancient  authorities  read  iny.  »  Some  ancient  authorities  omit 
agiiiniit  thee.  *  Or,  congregution.  5  Or,  seventy  times  and  seven.  <5  Gr.  bond-servants.  '  This  talent  was 
probably  worth  about  £240.  s  Qi-.  bondservant.  »  dr.  loan.  ">  The  word  iu  the  Greek  denotes  a  coin  worth 
about  eight  pence  half-penny. 


remain  near  him.    A  parable  which  is  intended  to  illustrate  one  truth  is  often  inapposite  regarding  another,  and 
must  not  be  pressed  in  that  direction. 

14.  The  Saviour  will  use  every  means  to  preserve  his  own.  This  thought  is  joined  to  that  of  woe  to  those  who 
would  lead  them  astray. 

17.  The  church.  The  congregation  to  which  he  belongs.  As  the  Gentile  and  the  publican.  Xot 
hated  or  condemned,  but  simply  as  not  a  Christian  —  without  the  intimate  communion  which  the  love  of  Christ  justi- 
fies in  two  souls. 

18.  See  on  chap.  16  :  19. 

19.  If  two  of  you  shall  agree.  From  Matt.  7 :  7,  8,  and  21 :  22,  Mark  11 :  23,  24,  we  learn  that  faith  is  the 
Bole  condition  on  which  individual  Christians  may  have  what  they  ask  for.  Here,  as  tico  are  mentioned,  we  seem  to 
be  referred  to  a  church  action,  even  two  being  enough  to  form  a  church.  The  connection  seems  to  be  this.  If  the 
church,  when  it  rebukes  a  member,  is  not  heard  by  him,  he  is  to  be  count-ed  as  an  outsider;  and  the  binding  and 
loosing  involved  In  this  will  be  ratified  in  heaven.  So  every  thing  the  church  (or  assembly)  agree  upon  to  ask,  even 
if  the  church  is  composed  of  only  two  members,  will  be  granted  by  God.  Of  course,  the  condition  of  faith  is 
implied. 

33.  Seventy  times  seven.  Whether  we  read  this  thus,  or  as  "  seventy  times  and  seven,"  it  is  a  definite  for  au 
indefinite  number. 

24.  Ten  thousand  talents.    About  twelve  million  dollars. 
38.  A  hundred  pence.     About  seventeen  dollars. 

47 


The  Pharisees  question  Christ 


ST.    MATTHEW,    XIX. 


concerning  divorcement. 


29  And  his  fellowservant  fell  down  at  his  feet, 
and  besought  him,  saying,  Have  patience  with  me, 
and  I  will  pay  thee  all. 

30  And  lie  would  not:  but  went  and  cast  him 
into  prison,  till  he  should  pay  the  debt. 

31  So  when  his  fellowservants  saw  what  was 
done,  they  were  very  sorry,  and  came  and  told 
unto  their  lord  all  that  was  done. 

32  Then  his  lord,  after  that  he  had  called  him, 
said  unto  liim,  O  thou  wicked  servant,  I  forgave 
thee  all  that  debt,  because  thou  desiredst  me : 

33  Shouldest  not  thou  also  have  had  compas- 
sion on  thy  fellowservant,  even  as  I  had  pity  on 
thee  ? 

34  And  his  lord  was  wrothj  and  delivered  him 
to  the  tormentors,  till  he  should  pay  all  that  was 
due  unto  him. 

35  ISO  likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  from  your  hearts  forgive  not  every 
one  his  brother  their  ti-espasses. 


29  ing.  Pay  what  thou  owest.  So  his  fellow- 
servant fell  down  and  besought  liim,  say- 
ing.  Have  patience  with  me,  and  I  will 

.30  pay  thee.  And  he  would  not:  but  went 
and  cast  him  into  prison,  till  he  should 

31  pay  that  which  was  due.  So  when  his 
fellow-servants  saw  what  was  done,  they 
were  exceeding  sorry,  and  came  and  told 

32  unto  their  lord  all  that  was  done.  Then 
his  lord  called  him  unto  him,  and  saith  to 
him,  Thou  wicked  *  servant,  I  forgave 
tliee  all  that  debt,  because  thou  besought- 

.33  est  me :  shouldest  not  thou  also  have  had 
mercy  on  thy  fellow-servant,  even  as  I  had 

34  mercy  on  thee  ?  And  his  lord  was  wioth, 
and  delivered  him  to  the  tornjentors,  till  he 

35  should  pay  all  that  was  due.  So  shall  also 
my  heavenly  Father  do  unto  you,  if  ye  for- 
give not  every  one  his  brotlier  from  your 
hearts. 


Gr.  bond-serKant. 


33.  I  forgave  thee.  God  has  potentially  forgiven  every  sinner;  but,  if  his  life  does  not  square  with  this  for- 
giving love,  the  debt  will  be  retained.     God  is  the  Saviour  of  ail  men,  specially  of  them  that  believe  (1  Tim.  4 :  10). 

35.  So  shall  also  my  heavenly  Father  do  unto  you.  That  is,  deliver  the  soul  to  the  tormentors  till  it 
pay  all  that  is  due.  If  a  man  reject  God's  Spirit,  which  comes  with  the  forgiveness,  the  forgiveness  is  void :  and  the 
man  undertaijes  to  pay  his  own  debts  to  God,  which  he  can  never  do.  What  is  this  but  eternal  sin  (Marls  3 :  29)  and 
eternal  punishment  (Matt.  25 :  46)  ? 


CHAPTER    XIX. 


2.  Christ  healeth  the  sick ;  3.  answereth  the  Pharisees  concerning  divorcement ;  10.  sheweth  when  marriage  is 
necessary!  13.  receiveth  little  children:  16.  instructeth  the  young  man  how  to  attain  eternal  Ufe,  20.  and 
how  to  be  perfect!  23.  telleth  his  disciples  how  hard  it  is  for  a  rich  man  to  enter  into  the  kingdom  of  Q-od, 
27.  and  promiseth  reward  to  those  that  forsake  any  thing  to  follow  him. 


1  And  it  came  to  pass,  that  when  Jesus  had 
finished  these  sayings,  he  departed  from  Galilee, 
and  came  into  the  coasts  of  Judiea  beyond 
Jordan ; 

2  And  great  multitudes  followed  him;  and  he 
healed  them  there. 

3  T  The  Pharisees  also  came  unto  him,  tempt- 
ing him,  and  saying  unto  him.  Is  it  lawful  for  a 
man  to  put  away  his  wife  for  every  cause  ? 


1  And  it  came  to  pass  when  Jesus  had 
finished  these  words,  he  departed  from 
Galilee,   and    came    into   the  borders   of 

2  Juda3a  bej-ond  Jordan  ;  and  great  nuilti- 
tudes  followed  him;  and  he  healed  them 
there. 

3  And  there  came  unto  him  i  Pharisees, 
tempting  him,  and  saying,  Is  it  lawful  for 
a   man   to   put   away   his  wife   for  every 


Many  authorities,  some  ancient,  insert  the. 


1,  Departed  from  Galilee.  Probably  for  the  last  time.  Came  into  the  borders  of  Judaea  beyond 
Jordan.  This  account  and  that  of  Mark  are  so  explicit,  that  wo  are  constrained  to  consider  -Jesus  as  api)roaching 
Judsea,  on  his  journey  from  Galilee,  through  Peraea.  Some  of  the  harmonists  think  he  came  through  Samaria,  and, 
after  the  Feast  of  Tabernacles,  went  to  Peraea.  John  10 :  40  is  evidence  that  he  did  thus  go  to  Peraja  after  the  feast. 
But  this  p.assage  is  too  clear  to  allow  us  to  suppose  that  he  made  the  journey  southward  through  Samaria.  The  two 
passages  which  are  relied  on  to  support  this  view  are  Luke  0  ■  51-o6,  and  17  :  11-19.  The  first,  we  think,  is  presumptive 
proof  that  our  Sa\iour  did  yiot  go  through  Samaria,  but  that  he  intended  so  to  go,  and  was  deterred  by  the  conduct  of 
the  Samaritans.  The  second  we  would  have  no  hesitation  in  referring  to  a  prior  \nsit  to  Jerusalem,  as  Luke  pays  very- 
little  regai*d  to  chronological  order  in  his  account  of  our  Lord's  ministry.  The  phrase,  "  beyond  Jordan,"  of  course 
refers  to  the  farther  side  of  Jordan  from  Jerusalem  and  the  main  Jewish  population.  So  this  whole  clause  means, 
"  Jesus  came  into  the  country  of  Judaea  by  way  of  the  trans-Jordanic  region."  All  that  is  recorded,  as  far  as  chap. 
20 :  17,  we  would  consider  as  occurring  on  Christ's  journey  from  Galilee  to  Jerus  lem,  after  he  had  entered  Juda?a  by 
way  of  Peraea.  After  that  verse  we  would  refer  the  narrative  to  his  going  up  to  Jerusalem  from  a  temporary  resi- 
dence in  Peraea  at  a  later  period.  In  Mark  the  division  is  at  chap.  10 :  32.  Between  these  two  parts  we  would  put  the 
events  at  the  Feast  of  Tabernacles,  the  raisingof  Lazarus,  etc.,  recorded  by  John,  chaps.  7-11.  The  account  of  the  rais- 
ing of  Lazarus,  and  any  mention  of  his  family  as  connected  with  Bethany,  are  omitted  by  Matthew,  Mark,  and  Luke, 
probably  to  avoid  bringing  persecution  ujion  the  family,  who  might  be  still  living  when  they  wrote.  When  John 
wrote,  they  may  have  ail  been  dead,  or  the  political  stale  of  the  Jews  had  so  altered  that  there  was  uo  danger  to  be 
apprehended. 

3.  Tempting  him.  Trying  or  testing  him  to  see  how  he  could  answer  difficult  questions,  and  desiring  to 
involve  him  in  an  antagonism  either  to  church  or  slate  (see  chap.  22:  15). 

4S 


'of  such  is  thk  Kingdom  of  Heaven. 


Christ's  argument 


ST.    MATTHEW,    XIX. 


against  divorcement. 


4  And  he  answered  and  said  unto  them,  Have 
ye  not  read,  that  he  which  made  them  at  the  be- 
ginning made  thorn  male  and  female, 

5  And  said,  For  this  cause  sliall  a  man  leave 
father  and  mother,  and  shall  cleave  to  his  wife: 
and  they  twain  shall  be  one  tlesli '? 

6  Wherefore  they  are  no  more  twain,  but  one 
flesh.  AVhat  therefore  God  hath  joined  together, 
let  not  man  put  asunder. 

7  They  say  unto  him,  Why  did  Moses  then  com- 
mand to  give  a  writing  of  divorcement,  and  to  put 
her  away  ? 

S  He  saith  unto  them,  Moses  because  of  the 
hardness  of  your  hearts  suffered  you  to  put  away 
your  wives:  "but  from  the  beginning  it  was  not  so. 

5)  And  I  say  unto  you,  Whosoever  shall  put 
away  his  wife,  except  it  be  for  fornication,  and 
shall  marry  another,  committeth  adultery:  and 
whoso  marrieth  her  which  is  put  away  doth  com- 
mit adultery. 

10  H  His  disciples  say  vmto  him.  If  the  case  of 
the  man  be  so  with  Ids  wife,  it  is  not  good  to 
marry. 

1 1  But  he  said  unto  them,  All  men  cannot  re- 
ceive tills  saying,  save  they  to  whom  it  is  given. 

12  For  there  are  some  eunuchs,  which  were  so 
l)orn  from  their  mother's  womb:  and  there  are 
some  eunuchs,  which  were  made  eunuchs  of  men: 
and  there  be  eunuchs,  which  have  made  themselves 
eunuchs  for  the  kingdom  of  heaven's  sake.  He 
tliat  is  able  to  receive  it,  let  him  receive  it. 

13  If  Then  were  there  brought  unto  him'  little 
children,  that  he  should  put  his  hands  on  them, 
and  pray :  and  the  disciples  rebuked  them. 

14  But  Jesus  said.  Suffer  little  children,  and 
forbid  them  not,  to  come  unto  nie:  for  of  such  is 
the  kingdom  of  heaven. 

15  And  he  laid  his  hands  on  them,  and  departed 
thence. 

10  IT  And,  behold,  one  came  and  said  unto  him, 
CJood  Master,  what  good  thing  shall  I  do,  that  I 
may  have  eternal  life  ? 

17  And  he  said  unto  him.  Why  callest  thou  me 
good?  there  is  none  good  but  one,  that  is,  God: 
but  if  thou  wilt  enter  into  life,  keep  the  command- 
ments. 


4  cause  ?  And  he  answered  and  said.  Have 
ye  not  read,  that  he  which  ^  made  them 
from  the  beginning  made  them  male  and 

5  female,  and  said.  For  this  cause  shall  a 
man  leave  his  father  and  mother,  and 
shall   cleave   to   his  wife;   and  the  twain 

G  shall  become  one  flesh  V  So  that  they  are 
no  morc^  twain,  but  one  flesh.  What  there- 
fore (iod  hath  joined  together,  let  not  man 

7  put  asunder.  They  say  unto  him,  AVhy 
then  did  JNIoses  connnand  to  give  a  bill  of 

8  divorcement,  and  to  put  her  away?  He 
saith  unto  them,  Moses  for  your  hardness 
of  heart  suffered  you  to  put  away  your 
wives:  but  from  the  beginning  it  hath  not 

9  been  so.  And  I  say  unto  you.  Whosoever 
shall  put  away  his  wife,  -except  for  forni- 
cation, and  shall  marry  auotlicr,  commit- 
teth adultery:  3  and  he  that  niairicth  her 
when  she  is  put  away  connnitteth  adultery. 

10  The  disciples  say  unto  him,  If  the  case  of 
the  man  is  so  with  his  wife,  it  is  not  ex- 

11  pedient  to  marry.  But  he  said  unto  them,. 
All  men  cannot  receive  this   saying,  but: 

12  they  to  whom  it  is  given.  For  there  are 
eunuchs,  which  were  so  born  from  their 
mother's  womb:  and  there  are  eunuchs, 
which  were  made  eunuchs  by  men:  and 
there  are  eunuchs,  which  made  themselves 
eunuchs  for  the  kingdom  of  heaven' ssake. 
He  that  is  able  to  receive  it,  let  himi  re- 
ceive it. 

13  Then  were  there  brought  unto  him  little 
children,  that  he  should  lay  his  hands  on 
them,  and  pray:  and  the  disciples  rebuked 

14  them.  But  Jesus  said.  Suffer  the  little 
children,  and  forbid  them  not,  to  come 
unto  me:  for  of  such  is  the  kingdom  of 

1.5  heaven.  And  he  laid  his  hands  on  them, 
and  departed  thence. 

IG  And  behold,  one  came  to  him  and  said, 
*  ^Master,  what  good  thing  shall  I  do,  that 

17  I  may  have  eternal  life?  And  he  said 
unto  him,  **  Why  askest  thou  me  concern- 
ing that  which  is  good  ?  One  there  is 
who  is  good:  but  if  thou  would'est  enter 


-  Some  ancient  authorities  read  Having  for  the  anise  of  fornication,  maketh 
id  o"    " 


Some  ancient  authorities  read  created, 

her  an  adii/tercss :  as  in  chap.  5:32.  3  The  following  words,  to  the  end  of  the  verse,  are  omitted  by  some 
ancient  authorities.  *  Or,  Teacher.  "  Some  ancient  authorities  read  Good  Master.  See  Mark  10:17;  Luke 
IS  :  IS.  6  Some  ancient  authorities  read  Why  callest  thou  me  good  t  None  is  good  save  one,  even  God.  See  Mark 
10:18;  Luke  18:19. 


8.  For  your  hardness  of  heart.  Ood  had  (through  Moses)  allowed  the  Jews  to  put  away  their  wives  if  they 
found  after  marriage  a  defect  that  they  could  not  have  discovered  before  (Deut.  24:  1).  This  permission  is  now 
authoritatively  withdrawn  by  our  Lord,  and  o)ily  the  cause  of  actual  unfaithfulness  to  the  marriage  vow  recognized, 
'i'he  sacredness  of  the  tie  is  shown  from  God's  own  words  in  Gen.  2:  24.  Our  Lord's  authoritative  alteration  of  a 
divine  law  is  a  proof  of  his  claim  to  be  divine.    The  befjinning  of  the  creation  (Mark  10:  6). 

10.  Is  so  ;  i.e.,  that  he  can  divorce  only  for  fornication. 

11,  13.  The  disciples  had  virtually  said,  "If  you  make  such  a  law,  you  destroy  matrimony;  for  it  will  be 
a  burden  no  one  will  assume."  Our  Saviour  replies,  "Nevertheless,  whatever  your  deductions  be  from  it, it  is  my 
law,  addressed  to  all  but  eunuchs."  As  if  he  said,  "  You  doubt  my  sincerity  in  proclaiming  this,  and  you  look  for 
some  e.xceptiou.  I  do  make  an  exception;  but  it  is  only  in  relation  to  those  who,  by  the  nature  of  the  case,  cannot 
receive  such  a  command  as  applicable  to  them.    Every  one  else  must  receive  it." 

14.  Of  such  is  the  kingdom  of  heaven.  Rather,  "  To  such  belongeth  the  kingdom  of  heaven;  "  that  is,  to 
the  little  ones,  and  those  who  have  their  humble  and  dependent  spirit.  This  spirit  does  not  win  heaven  and  the 
heavenly  kingdom,  but  is  the  spirit  that  shows  the  action  of  God's  grace,  which  comes  through  Jesus  Christ  only. 

13.  And  he  laid  his  hands  on  them.  Mark  adds,  that  he  took  them  up  in  his  arms,  and  blessed  them  (Mark 
10 :  16).    Departed  thence.    From  some  place  between  the  Jordan  and  Jerusalem. 

16.  One  came.  In  verse  20  he  is  called  a  "  young  man,"  and  In  Luke  18  :  18  "  a  ruler."  Mark's  account,  how- 
over,  here,  as  in  so  many  instances,  is  the  fullest. 

17.  Why  askest  thon  me  concerning  that  which  Is  pood  ?  Doubtless,  our  Lord's  full  question  was, 
"  Why  callest  thou  me  good,  and  askest  concerning  the  good  ?  "  (see  Mark  10  :  18,  and  Luke  18 ;  19).  The  young 
ruler  considered  goodness  too  cheap.  lie  called  Jesus  (as  we  see  by  the  other  evangelists')  "  good  teacher,"  and  yet 
he  (lid  not  know  Jesua'  diviiie  character.    So  he  asked  about  the  good  as  if  It  only  had  to  be  named,  and  he  could  do 


49 


How  to  inherit 


ST.    MATTHEW,    XIX. 


eternal 


18  He  saith  unto  him,  "Which  ?  Jesus  said, 
Thou  shalt  do  no  murder,  Thou  slialt  not  commit 
adultery.  Thou  shalt  not  steal,  Thou  shalt  not  bear 
false  witness, 

19  Honour  thy  father  and  thy  mother:  and. 
Thou  shalt  love  thy  neighbour  as  thyself. 

20  The  young  man  saith  unto  him.  All  these 
things  have  I  kept  from  my  youth  up :  what  lack 
I  yet  •? 

21  Jesus  said  unto  him.  If  thou  wilt  be  perfect, 
go  and  sell  that  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasiu-e  in  heaven:  and  come 
and  follow  me. 

22  But  when  the  young  man  heard  that  saying, 
he  went  away  sorrowful :  for  he  had  great  posses- 
sions. 

23  1  Then  said  Jesus  unto  his  disciples.  Verily 
I  say  unto  you,  That  a  ricli  man  shall  hardly  enter 
into  the  kingdom  of  heaven. 

24  And  again  I  say  unto  you.  It  is  easier  for  a 
camel  to  go  through  the  eye  of  a  needle,  than  for 
a  rich  man  to  enter  into  the  kingdom  of  God. 

25  When  his  disciples  heard  it,  they  were  ex- 
ceedingly amazed,  saying.  Who  then  can  be  saved  ? 

26  But  Jesus  beheld  them,  and  said  unto  them, 
With  men  this  is  impossible;  but  with  God  all 
things  are  possible. 

27  H  Then  answered  Peter  and  said  unto  him, 
Behold,  we  have  forsaken  all,  and  followed  thee; 
what  shall  we  have  therefore  ? 

28  And  Jesus  said  unto  them.  Verily  I  say 
unto  you,  That  ye  which  have  followed  me,  in  the 
regeneration  when  the  Son  of  man  shall  sit  in 
the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  judging  the  twelve  tribes  of  Israel. 

29  And  every  one  that  hath  forsaken  houses,  or 
brethren,  or  sisters,  or  father,  or  mother,  or  wife, 
or  children,  or  lands,  for  my  name's  sake,  shall 
receive  an  hundredfold,  and  shall  inherit  everlast- 
ing life. 

30  But  many  that  are  first  shall  be  last;  and  the 
last  shall  he  first. 


18  into  life,  keep  the  commandments.  He 
saith  unto  him,  AVhich  ?  And  Jesus  said. 
Thou  shalt  not  kill.  Thou  shalt  not  com- 
mit adultery,  Thou  shalt  not  steal.  Thou 

19  shalt  not  bear  false  witness,  Honour  thy 
father  and  thy  mother:  and.  Thou  shalt 

20  love  thy  neighbour  as  thyself.  The  young 
man  saith  unto  him,  All  these  things  have 

21  I  observed:  what  lack  I  yet?  Jesus  said 
imto  him.  If  thou  wouldest  be  perfect,  go, 
sell  that  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasure  in  heaven : 

22  and  come,  follow  me.  But  when  the 
young  map  heard  the  saying,  he  went 
away  sorrowful :  for  he  was  one  that  had 
great  possessions. 

23  And  Jesus  said  unto  his  disciples,  Verily 

1  say  unto  you,  It  is  hard  for  a  rich  man 
to    enter  into   the    kingdom  of    heaven. 

24  And  again  I  say  unto  you.  It  is  easier  for 
a  camel  to  go  through  a  needle's  eye,  than 
for  a  rich  man  to  enter  into  the  kingdom 

25  of  God.  And  when  the  disciples  heard  it, 
they  were  astonished  exceedingly,  saying, 

26  Who  then  can  be  saved  ?  And  Jesus 
looking  upon  them  said  to  them.  With  men 
this  is  impossible;  but  with  God  all  things 

27  are  possible.  Then  answered  Peter  and 
said  unto  him,  Lo,  we  have  left  all,  and 
followed  thee;  what  then  shall  we  have  ? 

28  And  Jesus  said  unto  them.  Verily  I  say 
'    unto  you,  that  ye  which  have  followed  me, 

in  the  regeneration  when  the  Son  of  man 
shall  sit  on  the  throne  of  his  glo-y,  ye  also 
shall  sit  upon  twelve  thrones,  judging  the 

29  twelve  tribes  of  Israel.  And  every  one 
that  hath  left  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,^  or  children, 
or  lands,  for  my  name's  sake,  shall  receive 

2  a  hundredfold,  and  shall  inherit  eternal 

30  life.  But  many  shall  be  last  tliat  are  first; 
and  first  tliat  are  last. 


1  Many  ancient  authorities  add  or  wife  :  as  in  Luke  18  :  29.     ^  gome  ancient  authorities  read  manifold. 

tt.  This  low  estimate  of  goodness,  as  if  it  were  everywhere,  Jesus  corrected  by  showing  the  necessity  of  a  new 
nature  in  man.  He  shows  him  that  Ijeeping  God's  commandments  implied  the  giving  up  of  the  world,  which  the  rich 
young  ruler  was  not  able  to  do.     Life  is  here  equivalent  to  the  "  eternal  life  "  of  the  ruler's  question. 

23.  It  is  Iiard,  etc.  Large  earthly  possessions  naturally  hold  back  the  heart  from  laying  up  treasures  in 
heaven.    Jesus  goes  on  to  show  his  disciples  that  it  is  only  the  di\nne  power  that  can  overcome  this  difficulty. 

38.  In  the  regeneration.  These  words  are  generally  taken  with  the  succeeding  sentence,  and  referred  to  the 
second  coming  of  Christ;  but  if  we  compare  this  verse  with  verse  17,  and  with  .John  3  :  3,  and  Titus  3  :  5,  in  which 
latter  place  the  Greek  word  here  used  is  only  again  found,  we  are  led  to  give  regeneration  its  ))riraal  meaning  of  the 
new  birth  or  new  nature :  and  read  this  sentence,  "  Ye  which  have  followed  me  with  the  new  heart,  when  the  Son  of 
man,"  etc.  When  the  Son  of  man  sliall  sit  on  tlie  throne  of  his  glory.  Xeed  this  refer  to  the  judgment 
day  ?  Is  not  Jesus  now  seated  on  his  throne  of  glory?  and  aie  not  the  twelve  apostles  (Paul  being  substituted  for 
Judas)  the  authorized  and  acknowledged  judges  or  guides  of  the  church?  The  twelve  tribes  of  Israel  would  thus 
be  a  figurative  name  for  the  whole  church.     This  would  be  in  accordance  with  prophetic  usage. 

29.  Shall  receive  a  hundred-fold  in  this  life  (Mark  10 :  30).  This  refers  to  the  spiritual  peace,  comfort,  and 
joy  of  the  believer. 

30.  The  final  issue  will  exliibit  many  overturuings,  and  show  how  false  human  estimates  of  precedence  are. 

50 


Christ  sheweth  that  Qod  is 


ST.    MATTHEW,    XX. 


debtor  unto  no  man. 


CHAPTER    XX. 


1.  Christ,  by  the  similitude  of  the  labourers  in  the  vineyard,  sheweth  that  Q-od  is  debtor  unto  no  man  i  17,  fore- 
telleth  his  passion :  20.  by  answering  the  mother  of  Zebedee's  children  teacheth  his  disciples  to  be  lowly  i 
30.  and  giveth  two  blind  men  their  sight. 


1  For  the  kingdom  of  heaven  is  like  unto  a 
man  that  is  an  householder,  which  went  out  early 
in  the  morning  to  hire  labourers  into  his  vineyard. 

2  And  when  he  had  agreed  with  the  labourers 
for  a  penny  a  day,  he  sent  them  into  his  vineyard. 

3  And  he  went  out  about  the  third  hour,  and 
saw  others  standing  idle  in  the  marketplace, 

4  And  said  unto  them;  Go  ye  also  into  the  vine- 
yard, and  whatsoever  is  right  I  will  give  you. 
And  they  went  their  way. 

5  Again  he  went  out  about  the  sixth  and  ninth 
hour,  and  did  likewise. 

0  And  about  the  eleventh  hour  he  went  out,  and 
foimd  others  standing  idle,  and  saith  unto  them. 
Why  stand  ye  here  all  the  day  idle  ? 

7  They  say  unto  him.  Because  no  man  hath 
hired  us.  He  saith  unto  them.  Go  ye  also  into  the 
vineyard;  and  whatsoever  is  right,  that  shall  ye 
receive. 

8  So  when  even  was  come,  the  lord  of  the  vine- 
yard saith  unto  his  steward,  Call  the  labourers, 
and  give  them  their  hire,  beginning  from  the  last 
unto  the  first. 

9  And  when  they  came  that  were  hired  about 
the  eleventh  hour,  they  received  every  man  a 
penny. 

10  But  when  the  first  came,  they  supposed  that 
they  should  have  received  more;  and  they  likewise 
received  every  man  a  penny. 

11  And  when  they  had  received  it,  they  mur- 
mured against  the  goodman  of  the  house, 

12  Saying,  These  last  have  wrought  but  one 
hour,  and  thou  hast  made  them  equal  unto  us, 
which  have  borne  the  burden  and  heat  of  the  day. 

13  But  he  answered  one  of  them,  and  said, 
Friend,  I  do  thee  no  wrong:  didst  not  thou  agree 
with  me  for  a  penny  ? 

14  Take  that  thine  is,  and  go  thy  way:  I  will 
give  unto  this  last,  even  as  unto  thee. 

1.5  Is  it  not  lawful  for  me  to  do  what  I  will  with 
mine  own  ?    Is  thine  eye  evil,  because  I  am  good  ? 


1  For  the  kingdom  of  heaven  is  like  unto 
a  man  that  is  a  householder,  which  went 
out  early  in  the  morning  to  hire  labourers 

2  into  his  vineyard.  And  when  he  had 
agreed  with  the  labourers  for  a  i  penny  a 

3  day,  he  sent  them  into  his  vineyard.  And 
he  went  out  about  the  third  hour,  and  saw 

4  others  standing  in  the  marketplace  idle ; 
and  to  them  he  said.  Go  ye  also  into  the 
vineyard,  and  whatsoever  is  right  I  will 
give   you.      And    they   went    their  way. 

5  Again  he  went  out  about  the  sixth  and  the 

6  ninth  hour,  and  did  likewise.  And  about 
the  eleventh  hour  he  went  out,  and  found 
others  standing;  and  he  saith  unto  them, 

7  Why  stand  ye  here  all  the  day  idle  ?  They 
say  unto  him,  Because  no  man  hath  hired 
us.     He  saith  unto  them,  Go  ye  also  into 

8  the  vineyard.  And  when  even  was  come, 
the  lord  of  the  vineyai-d  saith  unto  his 
steward,  Call  the  labourers,  and  pay  them 
their  hire,  beginning  from  the  last  unto 

9  the  first.  And  when  they  came  that  ivere 
hired  about  the  eleventh  hour,  they  re- 

10  ceived  every  man  a  i  penny.  And  when  the 
first  came,  they  supposed  that  they  would 
receive  more;  and  they  likewise  received 

11  every  man  a  i  penny.  And  when  they  re- 
ceived   it,    they    murmured    against    the 

12  householder,  saying,  These  last  have  spent 
but  one  hour,  and  thou  hast  made  them 
equal  unto  us,   which    have    borne    the 

13  burden  of  the  day  and  the  ^  scorching  heat. 
But  he  answered  and  said  to  one  of  them, 
Friend,  I  do  thee  no  wrong:  didst  not  thoa 

14  agree  with  me  for  a  ^  penny  ?  Take  up 
that  which  is  thine,  and  go  thy  way;  it  is 
my  will  to  give  unto  this  last,  even  as  unto 

15  thee.  Is  it  not  lawful  for  me  to  do  what  I 
will  with  mine  own  ?  or  is  thine  eye  evil, 


See  marginal  note  on  chap.  18 :  28.    2  Or,  hot  ivind. 


1.  For  tlie  kingdom  of  heaven,  etc.  This  parable  illustrates  the  truth  contaiaed  in  the  verse  preceding 
(see  verse  16). 

2.  A  penny  a  day.  A  denarius  (penny)  was  about  seventeen  cents.  This  pay  was  large  wages  in  ancient 
times,  when  money  was  so  much  scarcer  than  now. 

3.  5,  6.  Third  hour —  sixth  and  ninth  liour  —  eleventh  hour.  Nine  o'clock  —  noon  and  three  o'clock 
—  five  o'clock. 

10.  Every  man  a  penny.  Trench  well  remarks  that  the  penny,  though  objectively  the  same,  subjectively  is 
very  different  to  the  different  recipients.  God's  presence  in  the  heart  of  the  believer  is  his  reward,  and  that  is  given 
to  each;  but  the  degree  of  the  believer's  faith  graduates  the  joy  arising  from  this  divine  presence.  The  parable  servca 
to  show  that  God  offers  his  Spirit  to  all  alike,  and  that  human  judgments  concerning  the  proportions  of  God's  bestow- 
als are  erroneous.  The  householder  had  agreed  with  the  first  set  of  laborers  at  a  penny  a  day,  and  of  course  he  kept 
his  agreement.  To  the  others  he  had  said,  "  I  will  give  you  whatsoever  is  right."  The  determination  of  what  w:is 
right  was  with  him.  He  had  a  right  to  give  them  what  he  gave  the  first  set.  The  question  in  the  lifteenth  verse  holds 
the  gist  of  the  argument :  "  Is  it  not  lawful  for  me  to  do  what  I  will  with  mine  own?"  God  will  keep  his  word,  but 
hib  rules  of  bestowing  his  graces  and  glories  are  not  to  be  fixed  by  us  in  our  ignorance. 

11.  They  murmured.  After  receiving  God's  Spirit,  any  thing  like  murmuring  must  come  from  the  remnant  of 
sinfulness.  The  parable  may  refer  to  the  rewards  of  heaven.  If  so,  this  murmuring  cannot  be  pressed.  Inaparable 
we  must  fix  our  attention  on  the  leading  ideas,  and  not  attempt  to  find  a  isarallel  in  the  interpretation  to  each  detail  of 
the  story. 

15.  Is  thine  eye  evil,  because  I  am  good  ?  Does  my  goodness  to  these  last  cause  you  to  look  on  them  with 
an  envious  eye? 

61 


Christ  teacheth 


ST.    MATTHEW,    XX. 


to  be  lowly. 


16  So  the  last  shall  be  first,  and  the  first  last: 
for  many  be  called,  but  few  chosen. 

17  H  And  Jesus  going  up  to  Jerusalem  took  the 
twelve  disciples  apart  in  the  way,  and  sairl  unto  them, 

IS  Behold,  we  go  up  to  Jerusalem;  and  the  Son 
of  man  shall  be  "betrayed  unto  the  chief  priests 
and  unto  the  scdbes,  and  they  shall  condemn  him 
to  death. 

19  And  shall  deliver  him  to  the  Gentiles  to 
mock,  and  to  scourge,  and  to  crucify  him :  and  the 
third  day  he  shall  rise  again. 

20  IT  Then  came  to  him  the  mother  of  Zebedee's 
children  with  her  sons,  worshipping  him,  and 
desiring  a  certain  thing  of  him. 

21  And  he  said  unto  her.  What  wilt  thou  ?  She 
saith  unto  him.  Grant  that  these  my  two  sons  may 
sit,  the  one  on  thy  right  hand,  and  the  other  on 
the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said,  Ye  know  not 
what  ye  ask.  Are  ye  able  to  drink  of  the  cup  that 
I  shall  drink  of,  and  to  be  baptized  with  the 
baptism  that  I  am  baptized  with  ?  They  say  unto 
him,  We  are  able. 

23  And  he  saith  unto  them.  Ye  shall  drink  in- 
deed of  my  cup,  and  be  baptized  with  the  baptism 
that  I  am  baptized  with:  but  to  sit  on  my  right 
hand,  and  on  my  left,  is  not  mine  to  give,  but  it 
shall  he  given  to  them  for  whom  it  is  prepared,  of 
my  Father. 

24  And  when  the  ten  heard  it,  they  were  moved 
with  indignation  against  the  two  brethren. 

2.5  But  Jesus  called  them  ^intn  him,  and  said. 
Ye  know  that  the  princes  of  the  Gentiles  exercise 
dominion  over  them,  and  they  that  are  great  exer- 
cise authority  upon  them. 

26  But  it  shall  not  be  so  among  you:  but  whoso- 
ever will  be  great  among  you,  let  him  be  your 
minister; 

27  And  whosoever  will  be  chief  amorfg  you,  let 
him  be  yom-  servant : 

28  Even  as  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 


16  because  I  am  good  ?  So  the  last  shall  be 
first,  and  the  first  last. 

17  And  as  Jesus  was  going  up  to  Jerusa- 
lem, he  took  the  twelve  disciples  apart, 

18  and  in  the  way  he  said  unto  them.  Behold, 
we  go  up  to  Jerusalem;  and  the  Son  of 
man  shall  be  delivered  unto  the  chief 
priests  and  scribes ;  and  they  shall  condemn 

19  him  to  death,  and  shall  deliver  him  unto 
the  Gentiles  to  mock,  and  to  scourge,  and 
to  crucify:  and  the  third  day  he  shall  be 
raised  up. 

20  Then  came  to  him  the  mother  of  the 
sons  of  Zebedee  with  her  sons,  worshipping 
him,  and  asking  a  certain  thing  of  him. 

21  And  he  said  unto  her.  What  wouldest 
thou  ?  She  saith  unto  him,  Command 
that  these  my  two  sons  may  sit,  one  on  thy 
right  hand,  and  one  on  thy  left  hand,  in 

22  thy  kingdom.  But  Jesus  answered  and 
said.  Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  the  cup  that  I  am  about  to 
drink  ?    They  say  unto  him,  We  are  able. 

23  He  saith  unto  them.  My  cup  indeed  ye 
shall  drink :  but  to  sit  on  my  right  hand, 
and  on  my  left  hand,  is  not  mine  to  give, 
but  it  is  for  them  for  whom  it  hath  been 

24  prepared  of  my  Father.  And  when  the 
ten  heard  it,  they  were  moved  with  indig- 

25  nation  concerning  the  two  brethren.  But 
Jesus  called  them  unto  him.  and  said.  Ye 
know  that  the  rulers  of  the  Gentiles  lord 
it  over  them,  and  their  great  ones  exercise 

26  authority  over  them.  Not  so  shall  it  be 
among  you :  but  whosoever  '^^•ould  become 
great  among  you  shall  be  your  ^  minister ; 

27  and  whosoever  would  be  first  among  you 

28  shall  be  your  ^  servant :  even  as  the  Son  of 
man  came  not  to  be  ministered  unto,  but 
to  minister,  and  to  give  his  life  a  ransom 
for  many. 


Or,  servant.    ^  Gr.  bond-servant. 


16.  So.  In  this  way,  the  first,  brj  their  rnvrnmring,  were  inferior  to  the  last.  Or  the  "  So  "  may  simply  refer  to 
the  illustration  of  the  whole  j^arable;  as  you  see  the  last  laborers  received  more,  proportionally,  than  the  first,  so,  la 
the  tinal  awards,  those  whom  men  had  regarded  as  least  deserving  will  receive  as  much  as  those  deemed  most  deserv- 
ing. The  addition  of  "  for  many  be  called,  but  few  chosen,"  is  inappropriate  here,  and  is  not  found  in  the  best  MSS. 
It  is,  therefore,  dropped  in  the  Revised  Version.     It  is  found  correctly  in  chap.  22 :  14. 

17.  And  as  Jesus  was  going  up  to  Jerusalem.    See  on  chap.  19  : 1. 

18.  This  is  the  third  formal  statement  to  the  disciples  of  his  coming  passion  (see  chap.  16  :  21,  and  17  :  22).  The 
additional  fact  is  given  here,  that  the  Gentiles  should  be  the  administrators  of  the  sufferings  brought  upon  .Tesus  by  the 
Jews.  Five  important  features  of  his  approaching  passion  were  thus  revealed  to  the  twelve  :  First,  that  he  should 
suffer  at  Jerusalem ;  secondly,  from  the  elders,  chief  priests,  and  scribes  as  principals ;  thirdly,  through  the  Gentiles 
as  agents;  fourthly,  that  he  should  be  put  to  death  on  the  cross;  and  fifthly,  that  he  should  rise  on  the  third  day 
from  the  dead.  Notwithstanding  this  threefold  revelation,  the  apostles  seem  to  have  failed  to  realize  the  truth  so 
clearly  uttered,  their  minds  being  full  of  the  idea  of  a  visible  kingdom  of  the  Messiah. 

30.  The  mother  of  Zebedee's  children.  Salome  (see  Matt.  27  :  56,  and  Mark  15  :  40j.  Zebedee  was  prob- 
ably dead.  The  mother  was  incited  to  make  this  request  by  her  sons  (Mark  10 :  35).  The  three  were  all  responsible 
for  the  request.     With  her  sons.     James  and  John. 

21.  In  thy  kingdom.  She  evidently  had  a  notion  of  an  earthly  kingdom,  in  which  the  two  might  have  the 
highest  positions,  next  the  king.  Perhaps  Jesus'  promise  to  Peter  concerning  the  keys  (chap.  16:  19)  had  stimulated 
them  to  this  request;  as  Peter  had  been  chosen  with  the  two,  James  and  John,  for  special  honors  already  (see  Mark 
5:37,  and  Matt.  17:  1). 

23.  To  drink  the  cup.  Oriental  expression  for  "  to  endure  the  bitter  experience."  So  also  the  phrase  which 
Mark  adds  (Mark  10 ;  38),  "  to  be  baptized  with  the  baptism  "  (and  which  some  MSS.  insert  here). 

23.  They  should  pass  through  bitter  trials,  after  the  manner  of  their  Master.  This  seems  to  show  that  John  died 
a  violent  death,  which  is  contrary  to  the  tradition.  Is  n«>t  mine  to  give.  Jesus,  as  humiliated,  was  a  sacrifice, 
and  not  a  king.  His  kingdom  was  not  yet  established.  It  is  for  them  for  wh<nn  it  has  been  prepared  of 
my  Father,  Here  was  an  illustration  of  the  truth  taught  in  the  parable  of  the  laborers  in  the  vineyard,  so  lately 
spoken  (verse  1-10).     God  disposes  of  his  gifts  not  according  to  human  wishes  or  standards. 

26.  Minister,     Gr.,  ciiaconos;  i.e.,  "attendant,"  or  humble  helper. 

J}8.  Not  to  be  ministered  unto,  but  to  minister.    Not  to  be  waited  ou,  but  to  wait  on  others. 


52 


Christ's  entry 


ST.    MATTHEW,    XXL 


into  Jerusalem. 


29  And  as  they  departed  from  Jericho,  a  great 
multitude  followed  him. 

SO  IF  And,  behold,  two  blind  men  sitting  by  the 
way  side,  when  they  heard  that  Jesus  passed  by, 
cried  out,  saying,  Have  mercy  on  us,  O  Lord,  tliou 
son  of  David. 

31  And  the  multitude  rebuked  them,  because 
they  should  hold  their  peace :  but  they  cried  the 
more,  saying.  Have  mercy  on  us,  O  Lord,  thou  son 
of  David. 

32  And  Jesus  stood  still,  and  called  them,  and 
said.  What  will  ye  that  I  shall  do  unto  you  ? 

33  They  say  unto  him,  Lord,  that  our  eyes  may 
be  opened. 

34  So  Jesus  had  compassion  on  them,  and 
touched  their  eyes:  and  immediately  their  eyes 
received  sight,  and  they  followed  him. 


29  And  as  they  went  out  from  Jericho,  a 

30  great  multitude  followed  him.  And  be- 
hold, two  blind  men  sitting  by  the  way 
side,  when  they  heard  that  Jesus  was  pass- 
ing by,  cried  out,  saying.  Lord,  have  mercy 

31  on  us,  thou  son  of  David.  And  the  multi- 
tude rebuked  them,  that  they  should  hold 
their  peace:  but  they  cried  out  the  more, 
saying.  Lord,  have  mercy  on  us,  thou  sou 

32  of  David.  And  Jesus  stood  still,  and 
called  them,  and  said.  What  will  ye  that 

.33  I  should  do  unto  you?  They  say  unto 
34  him.  Lord,  that  our  eyes  may  be  opened. 
And  Jesus,  being  moved  with  compas- 
sion, touched  their  eyes :  and  straightway 
they  received  their  sight,  and  followed 
him. 


29.  As  they  •went  out  from  Jericho.  From  Luke's  account  (see  Luke  18:  35,  and  19:1),  we  see  that 
these  blind  men  (although  Luke  mentions  onlj'  one)  sat  by  the  way-side  when  .Jesus  entered  Jericho.  They  probably 
made  their  way  around  to  the  opposite  gate  while  Jesus  passed  through  the  city,  so  as  again  to  seek  help  from  Jesus, 
who  had  treated  them  with  silence,  as  he  did  the  Syrophoenician  woman  (chap.  15  :  23).  This  explanation  reconciles 
the  two  accounts.  Luke  (if  this  view  is  correct)  anticipates  the  miracle  very  naturally.  One  of  the  blind  men  was 
probably  well  known.  Hence  Mark  gives  his  name,  Bartimeus.  Jericho.  Destroyed  by  Joshua;  rebuilt  by  Hiel, 
the  Bethelite,  where  Elisha  healed  the  fountain.  It  was  situated  in  the  Jordan  valley,  under  the  western  mountains, 
in  the  midst  of  a  rare  fertility,  about  twenty  miles  east-north-east  of  Jerusalem,  aud  a  few  miles  north  of  the  Dead 
Sea. 

30.  Son  of  David.  See  on  chap.  9  :  27.  Also,  see  chap.  15  :  22.  Just  after  the  raising  of  Jairus'  daughter,  two 
blind  men  had  called  Jesus  "  son  of  David;"  and  the  Syrophoenician  woman  had  so  saluted  him.  These  humble 
people  recognized  Jesus  as  the  Christ,  or  Messiah  (compare  chap.  22  :  42).  The  multitudes  had  long  before,  in  amaze- 
ment at  Jesus'  miracles,  asked  the  question,  "  Is  this  the  son  of  David  ^  "  (chap.  12 :  23),  with  an  evident  feeling  that 
it  could  not  be;  but  these  blind  men  had  the  question  settled  in  their  minds,  that  Jesus  was  the  Messiah.  Shortly 
after  (chap.  21 :  9),  we  find  the  multitudes  at  the  Mount  of  Olives,  echoing  their  cry. 


CHAPTER    XXI. 


1,  Christ  rideth  into  Jernsalem  upon  an  ass,  12,  driveth  the  buyers  and  sellers  out  of  the  temple,  17.  curseth  the 
fig  tree,  23.  putteth  to  silence  the  priests  and  elders,  28.  and  rebuketh  them  by  the  similitude  of  the  two 
sons,  33.  and  the  husbandmen,  who  slew  such  as  were  sent  unto  them. 


1  AxD  when  they  drew  nigh  unto  -Jerusalem, 
and  were  come  to  Bethphage,  unto  the  mount  of 
Olives,  then  sent  Jesus  two  disciples, 

2  Saying  unto  them,  Go  into  the  village  over 
against  you,  and  straightway  ye  shall  find  an  ass 
tied,  and  a  colt  with  her:  loose  them,  and  bring 
them  unto  me. 

3  And  if  any  man  say  ought  unto  you,  ye  shall 
say,  The  Lord  hath  need  of  them;  and  straight- 
way he  will  send  them. 

4  All  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  saying, 

5  Tell  ye  the  daughter  of  Sion,  Behold,  thy 
King  Cometh  unto  thee,  meek,  and  sitting  upon 
an  ass,  and  a  colt  the  foal  of  an  ass. 

6  And  tlie  disciples  went,  and  did  as  Jesus  com- 
manded them. 


1  And  when  they  drew  nigh  unto  Jeru- 
salem, and  came  unto  Bethphage,  imto 
the  mount  of  Olives,  then  Jesus  sent  two 

2  disciples,  saying  unto  them,  Go  into  the 
village  that  is  over  against  you,  and 
straightway  ye  shall  find  an  ass  tied,  and 
a  colt  with   her:    loose   them,  and  bring 

3  them  unto  me.  And  if  any  one  say  aught 
unto  you,  ye  shall  say,  The  Lord  hath 
need  of  them ;  and  straightway  he  will  send 

4  them.  Now  tliis  is  come  to  pass,  that  it 
might  be  fulfilled  which  was  spoken  i  by 
the  prophet,  saying, 

5  Tell  ye  the  daughter  of  Zion, 
Behold,  thy  King  cometh  unto  thee. 
Meek,  and  riding  upon  an  ass, 
And  upon  a  colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and  did  even  as 


Or,  through. 


1.  Bethphase.  In  Mark  and  Luke,  Bethany  is  coupled  with  Bethphage.  It  must  have  been  closs  to  Bethany, 
on  the  eastern  slope  of  the  Mount  of  Olives,  about  two  miles  from  Jerusalem.  The  arrival  at  Bethijhage  took  place 
the  next  morning  after  the  arrival  at  Bethany  (see  John  12:  1,  12).  The  Mount  of  Olives  is  the  beautiful  hill 
lying  east  of  Jerusalem,  and  very  near  to  its  walls,  from  which  it  is  separated  by  the  deep  ravine  of  the  Kedron. 

2.  The  village  that  is  over  against  you ;   i.e.,  Bethphage. 

3.  The  Lord  hath  need  of  him.  Whether  the  "  Lord  "  here  means  "  God,"  or  whether  our  Saviour  meant 
only  to  say  that  "  the  Lord  "  (in  an  earthly  sense)  needed  the  animals,  is  doubtful.  In  either  case,  there  seems  to 
have  been  an  acquiescence  on  the  part  of  the  owner  that  was  not  natural,  unless  he  knew  the  disciples. 

5.  (Zech.  9 :  9.)  The  peaceful  coming  of  Messiah  was  thus  proclaimed  by  Zechariah,  and  yet  the  Jews  persisted 
in  expecting  him  as  a  warrior.  In  the  prophecy  the  prophet  describes  him  generally,  but  touches  this  actual  inci- 
dent as  a  type  or  mark  of  his  peacefuluess. 


The  buyers  and  sellers 


ST.    IMATTIIEW,    XXL 


driven  out  of  the  temple. 


7  And  brought  the  ass,  and  the  colt,  and  put  on 
them  their  clothes,  and  they  set  hlin  thereon. 

8  And  a  very  great  multitude  spread  their  gar- 
ments in  the  way;  others  cut  down  branches  from 
the  trees,  and  strawed  them  in  the  way. 

9  And  the  multitudes  that  went  before,  and  that 
followed,  cried,  saying,  Ilosanna  to  the  son  of 
David:  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord ;  Ilosanna  in  the  highest. 

10  And  when  he  was  come  into  .Jerusalem,  all 
the  city  was  moved,  saying.  Who  is  this  ? 

11  And  the  multitude  said,  This  is  Jesus  the 
prophet  of  Nazareth  of  Galilee. 

12  H  And  Jesus  went  into  the  temple  of  God, 
and  cast  out  all  them  that  sold  and  bought  in  the 
temi)le,  and  overthrew  the  tables  of  tin;  money- 
changers, and  lh(;  seals  of  tliem  that  sold  doves, 

];!  And  said  unto  them,  It  is  written.  My  house 
shall  i)e  called  the  house  of  prayer;  but  ye  have 
made  it  a  den  of  thieves. 

14  And  tbe  blind  and  the  lame  came  to  him  in 
the  temple;  and  he  healed  them. 

1.")  And  when  the  chief  priests  and  sci'ibes  saw 
the  wonderful  things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying,  Ilosanna  to  the 
son  of  David;  they  were  sore  displeased, 

10  And  said  unto  him,  Ilearest  thou  what  these 
say?  And  Jesus  saith  unto  them.  Yea;  have  ye 
never  read.  Out  of  the  mouth  of  babes  and  suck- 
lings thou  hast  perfected  praise  ? 

17  1  And  he  left  them,  and  went  out  of  the  city 
into  Bethany;  and  he  lodged  there. 

18  Now  in  the  morning  as  he  returned  into  the 
city,  he  hungered. 

19  And  when  he  saw  a  fig  tree  in  the  way,  he 
came  to  it,  and  found  nothing  thereon,  but  leaves 
only,  and  said  unto  it.  Let  no  fruit  grow  on  thee 
henceforward  for  ever.  And  presently  the  fig  tree 
withered  away. 

20  And  when  the  disciples  saw  it,  they  mar- 
velled, saying,  How  soon  is  the  fig  tree  withered 
away ! 

21  Jesus  answered  and  said  unto  them,  Verily  I 
say  unto  you,  If  ye  have  faith,  and  doubt  not,  ye 
shall  not  only  do  this  ivfiich  is  douc  to  the  fig  tree, 
but  also  if  ye  shall  say  unto  this  mountain.  Be 
thou  removed,  and  be  thou  cast  into  the  sea;  it 
shall  be  done. 


7  Jesus  appointed  them,  and  brought  the 
ass,  and  the  colt,  and  put  on  them  their 

8  garments;  and  he  sat  thereon.  And  the 
most  part  of  the  nmltitude  spread  their 
garments  in  the  way;  and  others  cut 
branches  from  the  trees,  and  spread  them 

9  in  the  way.  And  the  nudtitudes  that 
went  befoi'e  liim,  and  that  followed,  cried, 
saying,  Ilosanna  to  the  son  of  David: 
Blessed  is  he  that  cometh  in  the  name  of 

10  the  Lord;  Ilosanna  in  the  highest.  And 
when  he  was  come  into  Jerusalem,  all  the 
city   was   stirred,   saying.   Who   is  this  ? 

11  And  the  multitudes  said.  This  is  the 
prophet,  Jesus,  from  Nazareth  of  Galilee. 

12  And  Jesus  entered  into  the  temple  ^  of 
God,  and  cast  out  all  tbem  that  sold  and 
bought  in  the  temjile.  and  overthrew  the 
tables    of    the  money-cliaiiLiers,   and   the 

l:]  seats  of  them  that  sold  the  doves  ;  and  he 
saith  unto  them,  It  is  written.  My  house 
shall  be  called  a  house  of  prayer:  but  ye 

14  make  it  a  den  of  rol)bers.  And  the  blind 
and  the  lame  came  to  him  in  the  temple: 

1.5  and  he  healed  them.  But  when  the  cliief 
pi'iests  and  the  scribes  saw  the  wonderful 
things  that  he  did,  and  the  children  that 
were  crying  in  the  temple  and  saying, 
Hosanna  to  the  son  of  David;  they  were 

IG  moved  with  indignation,  and  saicl  unto 
him,  Ilearest  thou  what  these  are  saying  ? 
And  Jesus  saith  unto  them,  Yea:  did  ye 
never  read.  Out  of  the  mouth  of  babes  and 
sucklings    thou    hast    perfectcMl    praise  ? 

17  And  he  left  them,  and  went  forth  out  of 
the  city  to  Bethany,  and  lodged  there. 

18  Now  in  the  morning  as  he  returned  to 

19  the  city,  he  hungered.  And.  seeing  -a  fig 
tree  by  the  way  side,  he  came  to  it,  and 
foimd  nothing  thereon,  but  leaves  only; 
and  he  saith  unto  it.  Let  there  be  no  fruit 
from  thee  henceforward  for  ever.  And 
inunediately  the  fig  tree  withered  away, 

20  And  when  the  disciples  saw  it,  they 
marvelled,   saying.  How  did  the  fig  tree 

21  immediately  wither  away  ?  And  Jesus 
answered  and  said  unto  them.  Verily  I 
say  unto  you,  If  ye  have  faith,  and  doubt 
not,  ye  shall  not  only  do  what  is  done  to 


1  Many  ancient  authoiitiee  omit  of  God.     -  Or,  u  single. 

7.  He  sat  thereon.  On  the  colt,  as  we  learn  from  the  other  evangelists.  The  "  thereon "  is  literally  "  on 
them;  "  that  is,  on  the  garments. 

9.  Hosanna.  The  Greek  form  of  the  Hebrew  "  IToshiah-na  "  ("  Save  now  "),  taken  from  Vs.  118  :  25.  "  Blessed 
is  he  that  cf)meth  in  the  name  of  the  Lord,"  is  in  verse  26  of  the  same  psalm.  The  psalm  is  Messianic,  and  therefore 
the  crowd  use  it.  They  hail  the  Messiah  with  the  shout,  "  Save  now."  To  the  son  of  David  ;  i.e.,  "  We  cry  it 
to  the  son  of  David.  In  the  highest.  In  heaven  (see  Luke  19:38).  "Save  now  "  be  heard  and  answered  in 
heaven. 

12.  The  casting  out  of  the  sellers  and  buyers  occurred  (we  see  from  Mark  11:  11-151,  not  immediately  upon 
Christ's  entrance  into  Jerusalem,  but  upon  the  next  day, after  he  had  gone  out,  and  spent  the  niiiht  at  Hethany.  'J'he 
money-changers  stationed  themselves  in  the  temple  precincts  (it  is  thought),  in  order  to  exchange  the  country  people's 
coin  for  current  money,  when  they  desired  to  purchase  victims  for  sacrifice.  The  other  traders  had  the  victims  for 
sale,  and  perhaps  refreshments  also.  Our  Lord  had  purified  the  temple  in  this  way  before  at  the  beginning  of  hia 
ministry  (.John  2  :  14). 

1.*?.  Ilonse  of  prayer.     Quoted  from  Isa.  .56  :  7.     The  phrase  "  den  of  thieves  "  is  an  allusion  to  .Ter.  7:11. 

14.  Th«  blind  and  the  lame  are  drawn  to  him  for  healing,  while  the  money  changers  and  dove-sellers  are 
driven  from  him.     The  contrast  is  very  striking. 

10.  See  I's.  8:2.     It  is  quoted  in  the  words  of  the  Peptuagint. 

19.  I^et  there  be  no  fruit,  etc.  'i'his  is  not  said  in  anger  against  the  tree.  Such  an  idea  is  absurd.  Our 
Lord  leaches  his  disciples,  by  an  enacted  parable,  that  hypocrites  are  under  Ood's  condemnation.  The  time  was  fast 
appioachiiig  when  sincerity  and  faithfulness  would  be  needed  in  the  disciples,  to  carry  on  the  work  assigned  them. 
The  ligliee,  showy  but  fruiUess,  would  be  a  warning  to  them  against  a  fruitless  profession. 

80.  And  when  the  disciples  saw  it.    Ou  the  next  morning  (Mark  11:  20). 

21.  See  remarks  on  chap.  20:  20. 

64 


Christ  s  entry  into  Jerusalem. 


Christ  silenceth  the 


ST.    MATTHEW,    XXT. 


priests  and  elders. 


22  And  all  things,  whatsoever  ye  shall  ask  in 
prayer,  believing,  ye  shall  receive. 

23  IT  And  when  he  was  come  into  the  temple, 
the  chief  priests  and  the  elders  of  the  people  came 
unto  him  as  he  was  teaching,  and  said.  By  what 
authority  doest  thou  these  things  ?  and  who  gave 
thee  this  authority  ? 

24  And  .Jesus  answered  and  said  unto  them,  I 
also  will  ask  you  one  thing,  which  if  ye  tell  me, 
I  ir.  like  wise  will  tell  you  by  what  authority  I  do 
these  things. 

25  The  baptism  of  John,  whence  was  it  ?  from 
heaven,  or  of  men  ?  And  they  reasoned  with 
themselves,  saying,  If  we  shall  say,  From  heaven; 
he  will  say  unto  us,  "Why  did  ye  not  then  believe 
him  ? 

2C>  But  if  we  shall  say.  Of  men;  we  fear  the 
people;  for  all  hold  John  as  a  prophet. 

27  And  they  answered  Jesus,  and  said.  We  can- 
not tell.  And  he  said  unto  them,  Xeither  tell  I 
you  by  what  authority  I  do  these  things. 

28  IT  But  what  think  ye  ?  A  certain  man  had 
two  sons ;  and  he  came  to  the  first,  and  said,  Son, 
go  work  to  day  in  my  vineyard. 

20  He  answered  and  said,  I  will  not :  but  after- 
ward he  repented,  and  went. 

30  And  he  came  to  the  second,  and  said  like- 
wise. And  he  answered  and  said,  I  go,  sir:  and 
went  not. 

31  Whether  of  them  twain  did  the  will  of  his 
father?  They  say  unto  him,  The  first.  Jesus 
saith  unto  them,  Verily  1  say  unto  you.  That  the 
publicans  and  the  harlots  go  into  the  kingdom  of 
God  before  you. 

32  For  John  came  unto  you  in  the  way  of  right- 
eousness, and  ye  believed  him  not:  but  the  publi- 
cans and  the  harlots  believed  him :  and  ye,  when 
ye  had  seen  it,  repented  not  afterward,  that  ye 
might  believe  him. 

33  1"  Hear  another  parable :  There  was  a  certain 
householder,  which  planted  a  vineyard,  and  hedged 
it  round  about,  and  digged  a  winepress  in  it,  and 
built  a  tower,  and  let  it  out  to  husbandmen,  and 
went  into  a  far  country: 


the  fig  tree,  but  even  if  ye  shall  say  unto 
this  mountain.  Be  thou  taken  uj)  and  cast 

22  into  the  sea,  it  shall  be  done.  And  all 
things,  whatsoever  ye  shall  ask  in  prayer, 
believing,  ye  shall  receive. 

23  And  when  he  was  come  into  the  temple, 
the  chief  priests  and  the  elders  of  the 
l^eople  came  unto  him  as  he  was  teaching, 
and  said,  By  what  authority  doest  thou 
these  things  ?  and  who  gave  thee  this  au- 

24  thority?  And  Jesus  answered  and  said 
unto  them,  I  also  will  ask  you  one  ^  ques- 
tion, which  if  ye  tell  me,  1  likewise  will 
tell   you   by   what  authority   I   do   these 

2.5  things.  The  baptism  of  John,  whence 
was  it  ?  from  heaven,  or  from  men  ?  And 
they  reasoned  with  themselves,  saying.  If 
we  shall  say,  From  heaven;  he  will  say 
unto  us.   Why  then  did  ye  not  believe 

26  him?  But  if  we  shall  say.  From  men; 
we  fear  the  multitude;  for  all  hold  John 

27  as  a  prophet.  And  they  answered  Jesus, 
and  said.  We  know  not.  He  also  said 
unto   them.    Neither  tell   I  you  by  what 

28  authority  I  do  these  things.  But  what 
think  ye  ?  A  man  had  two  sons;  and  he 
came  to  the  first,  and  said,  ^Son,  go  work 

29  to-day  in  the  vineyard.  And  he  answered 
and  said,  I  will   not:   but  afterward  he 

•30  repented  himself,  and  went.  And  he 
came  to  the  second,  and  said  likewise. 
And  he  answered  and  said,  I  go,  sir:  and 

31  went  not.  Whether  of  the  twain  did  the 
will  of  his  father  ?  They  say.  The  first. 
Jesus  saith  unto  them.  Verily  I  say  unto 
you,  that  the  publicans  and  the  harlots  go 
into  the    kingdom    of    God  before  you. 

32  For  John  came  unto  you  in  the  way  of 
righteousness,  and  ye  believed  him  not: 
but  the  publicans  and  the  harlots  believed 
him:  and  ye,  when  ye  saw  it,  did  not  even 
repent  yourselves  afterward,  that  ye  might 
believe  him. 

33  Hear  another  parable :  There  was  a  man 
that  was  a  householder,  which  planted  a 
vineyard,  and  set  a  hedge  about  it,  and 
digged  a  wine-press  in  it,  and  built  a  tower, 


Gr.  icord.    ^  Gr.  C'/iild. 


22.  All  things,  whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall  receive.  The  hiuge-word 
here  is  "  believing."  It  implies  a  perfect  confidence  in  God,  a  union  by  faith  with  him,  the  action  of  a  participation 
in  the  divine  nature  (2  Pel.  1 :  4).     There  can  be  no  experimenting  or  display  in  such  action. 

83.  The  chief  priests  and  tlie  elders  are  from  this  time  the  active  plotters  for  Jesus'  death.  The  people, 
when  they  are  found  clamoring  against  him,  are  simply  the  obedient  followers  of  these  officials  (see  chap.  27  :  20). 
By  what  authority,  etc.  They  demand  the  character  of  his  authority,  as  to  Its  extent,  and  as  to  its  source. 
If'jesua  should  claim  divine  authority,  they  would  at  once  bring  au  accusation  against  him  for  blasphemy.  If  he 
should  claim  only  the  authority  of  a  zealous  .Jew,  they  would  accuse  him  of  going  beyond  his  rights  in  assuming 
leadership,  and  power  to  subveit  customs.  .Jesus  avoids  the  dilemma  by  refusing  to  answer,  but  skilfully  bases  his 
refusal  on  their  refusal  to  answer  an  important  question  he  puts  to  them. 

85.  The  baptism  of  John,  whence  was  it?  Jesus,  in  argument,  had  a  right  to  ask  this  question  before 
answering  theirs;  because  the  question  of  his  authority  was  directly  connected  with  the  question  of  John's  authority, 
John  being  his  forerunner  and  witness  (John  5 :  32,  33).  Their  failure  to  answer  showed  their  hypocrisy;  for  they 
pretended  to  hold  John  as  a  prophet,  through  fear  of  the  people,  while  they  resisted  him  as  an  Impostor.  To  such 
double-faced,  untrue  men,  a  man  is  not  obligated  to  answer  a  question  put.  He  can  thus  defend  himself  against  ineln- 
cere  men,  who  only  desire  to  entrap  him. 

38.  Two  sons.  We  see  from  verse  31,  that  the  first  son  represents  the  publicans  and  harlots;  that  Is,  the  com- 
monly considered  outcasts  from  all  truth  :  and  the  second  son  represents  the  chief  priests  and  elders.  The  life  of  the 
harlot  or  publican  had  been  an  "I  will  not"  to  God;  but  many  a  one  of  this  sort  had  repented  at  the  preaching  of 
John.  On  the  other  hand,  the  profession  of  the  chief  priest  or  elder  was,  "I  go;"  but,  when  the  truth  was  pro- 
claimed to  them  by  John,  they  rejected  it  (see  verse  32). 

3.3.  Which  planted  a  vineyar*!.  This  parable  Is  built  on  that  of  Isaiah  (chap.  5:  1-7).  The  vineyard  is 
the  Jewish  state.  The  hedge  is  the  separating  Influences  of  the  ceremonial  law,  as  well  as  the  local  isolation  of  the 
country  where  the  people  dwelt.  The  wine-press  is  the  means  afforded  In  the  divine  polity  for  the  development  of 
godly  character.    The  tower  is  the  ceremonial,  in  which  the  chosen  waichmen  of  Israel  guarded  the  spiritual  luterestB 

65 


The  parable  of 


ST.    MATTIIEAV,    XXL 


husbandmen. 


34  And  when  the  time  of  the  fruit  drew  near, 
he  sent  his  servants  to  the  husbandmen,  that  they 
miglit  receive  tlie  fruits  of  it. 

35  And  the  husbandmen  took  Ins  servants, 
and  beat  one,  and  killed  another,  and  stoned 
another. 

30  Again,  he  sent  other  servants  more  than  the 
first:  anil  they  did  unto  them  li]ie\vise. 

37  But  last  of  all  he  sent  unto  them  his  son, 
saying.  They  will  reverence  my  son. 

38  But  when  the  husbandmen  saw  the  son, 
they  said  among  themselves,  This  is  the  heir; 
come,  let  us  kill  him,  and  let  us  seize  on  his 
inheritance. 

30  And  they  caught  him,  and  cast  him  out  of 
the  vineyard,  and  slew  hba. 

40  When  the  lord  therefore  of  the  vineyard 
Cometh,  what  will  he  do  unto  those  husband- 
men ? 

41  They  say  unto  him,  He  will  miserably  de- 
stroy those  wicked  men,  and  will  let  out  his  vine- 
yard unto  other  husbandmen,  which  shall  render 
him  the  fruits  in  their  seasons. 

42  Jesus  saith  unto  them,  Did  ye  never  read  in 
the  scriptures,  The  stone  which  the  builders  re- 
jected, the  same  is  become  the  head  of  the  corner : 
this  is  the  Lord's  doing,  and  it  is  marvellous  in 
our  eyes  ? 

43  Therefore  say  I  unto  you,  The  kingdom  of 
God  shall  be  taken  from  you,  and  given  to  a  nation 
bringing  forth  the  fruits  thereof. 

44  And  whosoever  shall  fall  on  this  stone  shall 
be  broken :  but  on  whomsoever  it  shall  fall,  it  will 
grind  him  to  powder. 

4.5  And  when  the  chief  priests  and  Pharisees 
had  heard  his   parables,  they  perceived   that   he 
of  them. 


and  let  it  out  to  husbandmen,  anil  went 
34  into    another  country.      And   wlien   the 

season  of  the  fruits  drew  near,  he  sent  his 

1  servants  to  the  husbandmen,  to  receive 
.3.5  -his  fruits.     And  the  husbandmen  took 

his  1  servants,  and   beat   one,  and   killed 

36  another,  and  stoned  another.  ^Vgain,  he 
sent  other  1  servants  more  than  the  first: 
and  they  did  mito  them  in  like  manner. 

37  But  afterward  he  sent  unto  them  his  son, 

38  saying,  They  will  reverence  my  son.  But 
the  husbandmen,  when  they  saw  the  son, 
said  among  themselves.  This  is  the  heir; 
come,  let  us  kill  him,  and  take  his  inherit- 

39  ance.  And  they  took  him,  and  cast  him 
forth  out  of  the  vineyard,  and  killed  him. 

40  When  therefore  the  lord  of  the  vineyard 
shall  come,  what  will  he  do  unto  those 

41  husbandmen?  They  say  unto  him.  He 
will  miserably  destroy  those  miserable 
men,  and  will  let  out  the  vineyard  unto 
other    husbandmen,   which  shall    render 

42  him  the  fruits  in  their  seasons.  Jesus 
saith  unto  them,  Did  ye  never  read  in  the 
scriptures. 

The  stone  which  the  builders  rejected. 
The  same  was  made  the  head  of  the 

corner : 
This  was  from  the  Lord. 
And  it  is  marvellous  in  our  eyes  ? 

43  Therefore  say  I  vmto  you.  The  kingdom 
of  God  shall  he  taken  away  from  you.  and 
shall  be  given  to  a  nation  bringing  forth 

44  the  fruits  thereof.  ^And  he  that  falleth 
on  this  stone  shall  be  broken  to  pieces: 
but  on  whomsoever  it  shall  fall,  it  will 

45  scatter  him  as  dust.  And  when  the  chief 
priests  and  the  Pharisees  heard  his  para- 
bles, they  perceived  that  he  spake  of  them. 


1  Gr.  bond -servants.    -  Or,  the  fruits  of  it.    ^  Some  aucieut  authorities  omit  verse  44. 

of  the  people.  &od's  people  were  separated  from  others,  and  every  help  to  a  true,  godly  life  given  them,  under 
the  superintendence  of  a  consecrated  priesthood  and  Levilical  pastorate.  The  husbandmen  of  the  parable  are,  of 
course,  the  rulers  of  the  people,  who  managed  their  affairs,  and  who  were  naturally  the  guides  of  public  opinion  and 
conduct.  The  very  chief  priests  and  elders,  to  whom  Jesus  was  speaking,  were  those  against  whom  the  parable  was 
directed. 

34.  The  season  of  the  fruits.  The  time  when  the  nation  should  have  yielded  to  God  the  mature  godliness 
for  which  he  had  so  graciously  furnished  them.  Servants.  The  various  prophets  sent  to  Israel  along  its  history, 
almost  all  of  whom  were  maltreated. 

36.  Other  servants.  These  may  refer  to  John  the  Baptist,  as  being  more  than  all  the  rest  together,  in  the 
directness  and  importance  of  his  message  (see  chap.  11 :  11). 

37.  His  Son.  Jesus  himself.  The  verisimilitude  of  the  parable  requires  them  to  kill  the  Son  in  order  to  seize 
the  inheritance.  In  the  interpretation,  the  Jewish  rulers  slay  Christ,  that  they  may  continue  their  power  over  the 
people. 

41.  Other  husbandmen.     The  Gentiles  are  here  designated. 

42.  The  stone,  etc.  This  is  a  quotation  from  Ps.  118 :  li2.  The  rejected  stone  is  (not  the  Gentiles,  but) 
the  Lord  Jesus  himself,  who  would  be  the  under-foundation  of  the  glorious  church.  The  literal  stone  rejected  by  the 
builders  was  the  rock  of  Moriah,  on  which  the  .Jebusite  builders  would  not  build,  preferring  the  more  comely  Zion. 
Yet  on  that  rocky  height,  carefully  prepared  therefor,  was  God's  temple  built.  Rosk  pinna/t  (Hebrew),  of  which 
acrogotiioEon  or  kephale,  gonias  is  the  Greek,  means,  not  "  the  head  of  the  corner,"  but  "  the  beginning  of  the  pinna/i." 
And  "  pirmah,"  in  Isa.  28 :  16,  cannot  mean  "  corner;  "  as  its  noun  in  ai)position  is  "  foundation,"  and  the  verb  which 
expresses  its  placing  is  the  verb  "  to  found."  The  "  rosh  pinnah  "  is  thus  the  "  beginning  of  the  foundation,"  the 
rock  on  which  the  foundation  was  laid.  The  Greek  word  is  a  mere  servile  copy  of  "  rosh  pinnah,"  and  a  word  coined 
for  the  occasion.  In  Ejjh.  2  :  20,  we  tind  the  apostles  and  prophets  are  the  foundation,  and  Jesus  Christ  is  the  rosh 
pinnah,  or  underlying  rock.  It  is  a  beautiful  thought,  that,  as  Moriah  was  cut  and  scarped  in  order  that  the  temple 
might  be  built  thereon;  so  Christ,  rejected  by  the  Jews,  was  bruised  and  smitten  in  order  that  his  church  might  be 
erected  upon  him  — the  saved  church  resting  upon  his  sufferings  — as  the  solid  rock  of  its  support.  We  may  add,  iu 
this  connection,  that  a  "  corner-stone  "  is  not  that  on  which  a  building  rests,  and  is,  therefore,  wholly  inadequate  to 
represent  Christ's  support  of  the  church. 

43.  The  kingdom  of  Goil.  Matthew  uses  this  expression  only  four  times,  but  uses  "  kingdom  of  heaven" 
more  than  twenty  times.  The  other  evangelists  prefer  this  phrase.  The  words  are  used  at  times  for  the  church  in 
its  imperfect,  worldly  appearance,  and  at  times  for  the  church  in  its  true  spiritual  character  (see  on  chap.  .3:  2).  A 
nation.  As  against  the  Jewish  nation,  but  referring  to  the  church  as  drawn  from  many  nations,  —  the  ethnic  or 
Gentile  church. 

44.  The  falling  on  the  stone  is  taken  from  Isa.  8 :  15,  and  represents  the  stumbling  of  the  Jews  iu  the  matter  of 

56 


The  parable  of  the 


ST.    MATTHEW,    XXII, 


marriage  feast. 


46  But  when  thoy  sought  to  lay  hands  on  him, 
tliey  feared  the  multitude,  because  they  took  him 
for  a  prophet. 


46  And  when  they  sought  to  lay  hold  on  him, 
they  feared  the  multitudes,  because  they 
took  him  for  a  prophet. 


Christ.  They  were  broken  as  a  nation  in  consequence.  The  falling  of  the  stone  upon  one  represents  the  punish- 
nu'iit  which  must  be  such  by  the  rejecter  of  Christ  through  his  holy  judgment.  This  latter  clause  is  talien  from 
Dan.  2:  44,  where,  in  Theodotion's  version  of  the  passage,  the  same  peculiar  Greek  word  is  used  which  is  trarre- 
laled  here  by,  "  It  will  scatter  him  as  dust."  The  word  literally  signifies,  "  It  will  winnow  him."  In  Dan.  2  :  35,  we 
read,  "  became  like  the  chaff  of  the  summer  threshingfloors;  and  the  wind  carried  them  away,  that  no  place  was 
found  for  them."    It  is  significant,  moreover,  in  that  passage  in  Daniel,  that  the  stone  became  a  great  mountain. 


CHAPTER    XXIL 


1.  The  parable  of  the  marriage  of  the  king's  son,     9,  The  vocation  of  the  (Jentiles.  12,  The  punishment  of 

him  that  wanted  the  wedding  garment.     15,  Tribute  ought  to  be  paid  to  Casar.  23.  Christ  confuteth  the 

Sadducees  for  the  resurrection :  34.  answereth'the  lawyer,  which  is  the  first  and  great  commandment !  41. 
and  poseth  the  Pharisees  about  the  Messias, 


1  And  Jesus  answered  and  spake  unto  them  i 
again  by  parables,  and  said,  j 

2  The  kingdom  of  heaven  is  like  unto  a  certain 
king,  which  made  a  marriage  for  his  son,  j 

3  And  sent  fortli  his  servants  to  call  them  that  i 
were  bidden  to  the  wedding:  and  they  would  not 
come. 

4  Again,  he  sent  forth  other  servants,  saying, 
Tell  them  which  are  bidden,  Behold,  I  have  pre- 
pared my  dinner:  my  oxen  and  my  fatlings  are 
killed,  and  all  things  are  ready:  come  unto  the 
marriage. 

5  But  they  made  light  of  it,  and  went  their 
ways,  one  to  his  farm,  another  to  his  merchandise: 

6  And  the  remnant  took  his  servants,  and  en- 
treated them  spitefully,  and  slew  them. 

7  But  when  the  king  heard  thereof,  he  was  wroth : 
and  he  sent  forth  his  armies,  and  destroyed  those 
murderers,  and  burned  up  their  city. 

8  Then  saith  he  to  his  servants.  The  wedding  is 
ready,  but  they  which  were  bidden  were  not 
worthy. 

9  Go  ye  therefore  into  the  highways,  and  as 
many  as  ye  shall  find,  bid  to  the  marriage. 

10  So  tliose  servants  went  out  into  the  high- 
ways, and  gathered  together  all  as  many  as  they 
found,  both  bad  and  good :  and  the  wedding  was 
furnished  with  guests. 

11  1"  And  when  the  king  came  in  to  see  the 
guests,  he  saw  there  a  man  which  had  not  on  a 
wedding  garment : 


1  And   .Jesus  answered  and  spake  again 

2  in  parables  unto  them,  saying.  The  king- 
dom of  heaven  is  likened  unto  a  certain 
king,   which  made   a  marriage   feast   for 

3  his  son,  and  sent  forth  his  ^  servants  to 
call  them  that  were  bidden  to  the  marriage 

4  feast :  and  they  would  not  come.  Again 
he  sent  forth  other  ^  servants,  saying.  Tell 
them  that  are  bidden,  Behold,  I  have  made 
ready  my  dinner:  my  oxen  and  my  fatlings 
are  killed,  and  all  things  are  ready:  come 

5  to  the  marriage  feast.  But  they  made 
light  of  it,  and  went  their  ways,  one  to 
his  own  farm,  another  to  his  merchandise  : 

6  and  the  rest  laid  hold  on  his  ^  servants,  and 
entreated    them    shamefully,    and    killed 

7  them.  But  the  king  was  wroth;  and  he 
sent    his    armies,    and    destroyed    tliose 

8  murderers,  and  burned  their  city.  Then 
saith  he  to  his  ^  servants,  The  wedding 
is  ready,  but  they  that  were  bidden  were 

9  not  worthy.  Go  ye  therefore  unto  the 
partings  of  the  highways,  and  as  many  as 
ye  shall  find,  bid  to  the  marriage  feast. 

10  And  those  ^  servants  went  out  into  the 
highways,  and  gathered  together  all  as 
many  as  they  found,  both  bad  and  good: 
and  the  wedding  was  filled  with  guests. 

11  But  when  the  king  came  in  to  behold  the 
guests,  he  saw  there  a  man  which  had  not 

12  on  a  wedding-garment :  and  he  saith  unto 


Gr.  bond-servanis. 


I.  Answered  the  chief -priests,  elders,  and  Pharisees,  who  were  constantly  plying  him  with  questions  (see  chap. 
21:23,  and  22:  15). 

3.  The  kingdom  of  heaven  is  liliened  unto  a  certain  king.  A  loose,  Oriental  way  of  saying,  "  The 
administration  of  the  kingdom  of  heaven  is  illustrated  in  the  following  parable:  A  king,"  etc. 

3.  To  call  them  that  were  bidden.  Literally,  "  to  call  them  that  had  been  called."  They  had  been  called 
or  invited  before,  according  to  Oriental  custom.  This  second  call  is  when  "  all  things  are  ready."  The  Jews  were 
first  called  to  the  gospel  feast  by  Moses  and  the  prophets.  The  second  call  was  by  John  the  Baptist,  Jeeus  himself, 
and  the  apostles,  when  the  Messiah  had  come,  and  "  all  things  were  ready." 

5,6.  The  conduct  of  the  Jews  toward  Jesus  and  the  apostles  is  here  proleptically  treated.  A  low,  earthly 
selfishness  led  them  to  reject  and  slay  the  messengers  of  God's  grace. 

7.  The  ruin  of  the  Jewish  nation,  and  destruction  of  Jerusalem,  with  the  sacrificial  ceremonial,  are  here  denoted. 

9.  The  servants  going  out  to  the  partings  of  the  highways  represents  the  visits  of  apostles  and  apostolic  men  to 
Gentile  lauds. 

10.  Bad  and  good.  The  Gentile  church  was  never  pure.  It  has  always  had  within  It  the  bad  as  well  as  the 
good. 

II.  A  wedding-garment.  This  represents  the  true  heart,  the  sincere  faith,  the  honest  holiness,  without 
which  no  man  can  see  the  Lord  (Heb.  12 :  14).  It  is  true  that  this  holiness  is  God's  gift  to  the  seeking  heart,  but  that 
feature  of  the  truth  Is  not  brought  out  in  the  parable. 

67 


The  punishment  of  him  that 


ST.    MATTHEW,    XXII. 


wanted  the  wedding  garment. 


12  And  he  saith  unto  him,  Friend,  how  earnest 
thou  in  hither  not  having  a  wedding  garment  ? 
And  he  was  speecliless. 

18  Then  said  the  king  to  the  servants,  Bind  him 
hand  and  foot,  and  taiie  him  away,  and  cast  him 
into  outer  darlcness;  there  shall  be  weeping  and 
gnashing  of  teeth. 

14  For  many  are  called,  but  few  are  chosen. 

15  If  Then  went  the  Pharisees,  and  took  counsel 
how  they  might  entangle  him  in  his  talk. 

16  And  they  sent  out  unto  him  their  disciples 
with  the  Herodians,  saying,  Master,  we  know  that 
thou  art  true,  and  teachest  the  way  of  God  in 
truth,  neither  carest  thou  for  any  man:  for  tliou 
regardest  not  the  person  of  men. 

17  Tell  us  therefore,  What  thinkest  thou  ?  Is 
it  lawful  to  give  tribute  unto  Caesar,  or  not  ? 

18  But  Jesus  perceived  their  wickedness,  and 
said,  AVhy  tempt  ye  me,  ye  hypocrites  ? 

19  Shew  me  the  tribute  money.  And  they 
brought  unto  him  a  penny. 

20  And  he  saith  unto  them,  Wliose  is  this  image 
and  superscription  ? 

21  They  say  unto  him,  Caesar's.  Then  saith  he 
unto  them,  Render  therefore  unto  Cassar  the 
things  which  are  Caesar's;  and  unto  God  the  things 
that  are  God's. 

22  When  they  had  heard  these  words,  they  mar- 
velled, and  left  him,  and  went  their  way. 

2-3  IT  The  same  day  came  to  him  the  Sadducees, 
which  say  that  there  is  no  resurrection,  and  asked 
him, 

24  Saying,  Master,  Moses  said,  If  a  man  die, 
having  no  children,  his  brother  shall  marry  his 
wife,  and  raise  up  seed  unto  his  bi-other. 

2.0  Now  there  were  with  us  seven  brethren :  and 
the  first,  when  he  had  married  a  wife,  deceased, 
and,  having  no  issue,  left  his  wife  unto  his  brother: 

2(j  Likewise  the  second  also,  and  the  third,  unto 
the  seventh. 

27  And  last  of  all  the  woman  died  also. 

28  Therefore  in  the  resurrection  whose  wife  shall 
she  be  of  the  seven  ?  for  they  all  had  her. 

29  Jesus  answered  and  said  unto  them.  Ye  do 
err,  not  knowing  the  scriptures,  nor  the  power  of 
God. 


him,  Friend,  how  camest  thou  in  hither 
not  having  a  wedding-garment '?    And  he 

13  was  speechless.  Then  the  king  said  to 
the  ^servants,  Bind  him  hand  and  foot, 
and  cast  him  out  into  the  outer  darkness; 
there  shall  be  the  weeping  and  gnashing 

14  of  teeth.  For  many  are  called,  "but  few 
chosen. 

15  Then  went  the  Pharisees,  and  took 
counsel  how  they  might  ensnare  him  in 

16  his  talk.  And  they  send  to  him  their 
disciples,  with  the  Herodians,  saying, 
2  Master,  we  know  that  'thou  art  true,  and 
teachest  the  way  of  God  in  truth,  and 
carest  not  for  any  one :  for  thou  regardest 

17  not  the  person  of  men.  Tell  us  therefore. 
What  thinkest  thou  ?    Is  it  lawful  to  give 

18  tribute  unto  Ciesar,  or  not?  But  Jesus 
perceived  their  wickedness,  and  said,  Why 

19  tempt  ye  me,  ye  hypocrites?  Shew  me 
the  tribute   money.      And  they  brought 

20  unto  him  a  ^  penny.  And  he  saith  unto 
them.  Whose  is  this  image  and  superscrip- 

21  tion  ?  They  say  imto  him,  Caesar's. 
Then  saith  he  unto  them,  Pender  therefore 
imto  Caesar  the  things  that  are  Caesar's; 
and  unto  God  the  things  that  are  God's, 

22  And  when  they  heard  it,  they  marvelled, 
and  left  him,  and  went  their  way. 

23  On  that  day  there  came  to  hfm  Saddu- 
cees,  *  which  say  that  there  is  no  resurrec- 

24  tion:  and  they  asked  him,  saying,  ^ Master, 
Moses  said.  If  a  man  die,  having  no 
children,  his  brother  ^  shall  marry  his 
wife,  and  raise  up  seed  unto  his  brother. 

25  Now  there  were  with  us  seven  brethren: 
and  the  first  married  and  deceased,  and 
having  no   seed   left    his  wife    unto  his 

26  brother ;  in  like  manner  the  second  also, 

27  and  the  third,  unto   the  ^  seventh.    And 

28  after  them  all  the  woman  died.  In  the 
resurrection  therefore  whose  wife  shall  she 
be  of   the  seven  ?   for  they  all  had  her, 

29  But  Jesus  answered  and  said  unto  them. 
Ye  do  err,  not  knowing  the  scriptures,  nor 

30  the  power  of  God,    For  in  the  resurrec- 


Or,  ; 


inisters.    ^  Or,  Teacher. 

of  a  husband's  brother  to  his  wi/( 


s  See  marginal  note  on  chap.  18  :  28.    *  Gr.  saying. 
Conapare  Deut.  25  :  5.    «  Gi 


5  Gr.  shall  perform  the  duty 
:  seven. 


13.  See  on  chap.  8:  12. 

14.  Many  are  called  to  the  gospel  feast,  but  few  are  chosen  by  God  (not  arbitrarily,  but  in  conformity  to  char- 
acter) to  enjoy  its  delights. 

16.  Herodians.  Partisans  of  the  Herodian  family.  They  desired  to  see  a  member  of  the  Herodian  family  on 
the  throne  of  Judaja,  under  the  suzerainty  of  Rome,  and  so  formed  a  party  half-way  between  the  ultra-Jewish  and 
the  ultra-Roman  parties.  These  Ilerodhms,  therefore,  had  some  interests  akin  to  those  of  the  Pharisees,  and  would 
have  been  glad  to  have  .Jesus,  in  answering  their  question,  and  desiring  to  conform  to  their  anti-Roman  views,  commit 
himself  against  the  Roman  government.  They  then  would  not  have  hesitated  to  inform  against  him.  Master.  The 
Greek  word  £t6a<7KoAo?  means  "teacher;  "  and  "master,"  here  and  elsewhere,  as  the  translation  of  that  word,  must 
be  80  understood.  Regardest  not  the  person  of  men.  Literally,  "  Lookest  not  at  the  countenance  of  men," 
to  form  a  judgment  by  the  external  appearance.  These  hypocrites  pretended  to  regard  Christ  as  true,  and  yet  sought 
to  ensnare  him.    They  thus  opposed  acknowledged  truth  ("  thou  teachest  the  way  of  God  in  truth  "). 

17.  Tribute.    Gr.,  k^mito?,  the  Latin  census,  including  laud-tax  and  poll-tax. 
19.  Penny.    Literally,  "denarius  "  (see  on  chap.  20:  2). 

21.  The  servant  of  God  is  to  be  also  a  true  and  obedient  servant  to  the  state,  where  the  duties  do  not  conflict. 
"  The  powers  that  be  are  ordained  of  God  "  (Rom.  13  :  1). 

23.  They  marvelled  at  a  solution  that  was  new  to  them,  and  yet  con\1ncing. 

23.  Sadducees.  See  on  chap.  3  :  7.  There  is  no  resurrection.  The  word  is  not  used  simply  of  the  body's 
resurrection,  but  of  the  living  of  the  man  beyond  the  grave.  The  Sadducees  denied  any  future  state.  There  was  no 
anastasis,  or  "  standing  up,"  of  the  man  once  laid  low  by  death.  Hence,  lu  verse  28,  "  in  the  resurrection  "  means 
in  the  new  life  beyond  the  grave. 

24.  See  Deut.  25  :  5. 

29.  Not  knowinK  the  scriptures,  even  the  Pentateuch,  which  the  Sadducees  accepted,  nor  the  power  of 
God  to  continue  life  after  the  body  decays. 


68 


Christ  answereth 


ST.    MATTHEW,    XXIL 


the  laT/yer. 


30  For  in  tlie  resurrection  tliey  neither  marry, 
nor  are  given  in  marriage,  but  are  as  the  angels  of 
God  in  heaven. 

31  But  as  touching  tlie  resurrection  of  the  dead, 
have  ye  not  read  tliat  wliich  was  spoken  unto  you 
by  God,  saying, 

32  I  am  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  tlie  God  of  Jacob  ?  God  is  not  the 
God  of  the  dead,  but  of  the  living. 

33  And  when  the  multitude  heard  this,  they 
were  astonished  at  his  doctrine. 

34  t  But  when  the  Pharisees  had  heard  that  he 
had  put  the  Sadducees  to  silence,  they  were 
gathered  together. 

35  Then  ^one  of  them,  ichich  loas  a  lawyer, 
asked  him  a  question,  tempting  him,  and  saying, 

36  Master,  which  is  the  great  commandment  in 
the  law  •? 

37  Jesus  said  unto  him.  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind. 

38  This  is  the  first  and  great  commandment. 

39  And  the  second  is  like  unto  it,  Thou  shalt 
love  thy  neighbom-  as  thyself. 

40  On  these  two  commandments  hang  all  the 
law  and  the  prophets. 

41  1[  While  the  Pharisees  were  gathered  to- 
gether, Jesus  asked  them, 

42  Saying,  What  think  ye  of  Christ  ?  whose  son 
is  he  ?     They  say  unto  him.  The  son  of  David. 

43  He  saith  unto  th^m,  How  then  doth  David 
in  spirit  call  him  Lord,  saying, 

44  The  Lord  said  unto  my  Lord,  Sit  thou  on 
my  right  hand,  till  I  make  thine  enemies  thy  foot- 
stool ? 

45  If  David  then  call  him  Lord,  how  is  he  his 
son  ? 

40  And  no  man  was  able  to  answer  him  a  word, 
neither  durst  any  man  from  that  day  forth  ask  him 
any  more  questions. 


lion  they  neither  marry,  nor  are  given  in 
marriage,  but  are  as  angels  i  in  heaven, 

31  But  as  touoliing  the  resurrection  of  the 
dead,  have  ye  not  read  that  which  was 

32  spoken  unto  you  by  God,  saying,  I  am  the 
God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of   Jacob  ?    God  is  not  the 

33  God  of  the  dead,  but  of  the  living.  And 
when  the  multitudes  heard  it,  they  were 
astonished  at  his  teaching, 

34  But  the  Pharisees,  wheii  they  heard  that 
he  had    put    the    Sadducees    to    silence, 

35  gathered  themselves  together.  And  one 
of  them,  a  lawyer,  asked  him  a  question, 

36  tempting  him,  "^  Master,  which  is  the  great 

37  commandment  in  the  law?  And  he  said 
unto  him,  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy 

38  soul,  and  with  all  thy  mind.     This  is  the 

39  great  and  first  commandment,  ^^nd  a 
second  like  unto  it  is  this,  Thou  shalt  love 

40  thy  neighbour  as  thyself.  On  these  two 
commandments  hangeth  the  whole  law, 
and  the  prophets. 

41  Now  while  the  Pharisees  were  gathered 
together,  Jesus  asked  them  a  question, 

42  saying,  What  think  ye  of  the  Christ?  whose 
son  is  he  '?    They  say  unto  him,  The  son 

43  of  David.  He  saith  unto  them.  How 
then  doth  David  in  the  Spirit  call  him 
Lord,  saying, 

44  The  Lord  said  unto  my  Lord,' 
Sit  thou  on  my  right  hand. 

Till  I  put  thine  enemies  underneath  thy 
feet  ? 

45  If  David  then  calleth  him  Lord,  how  is  he 

46  his  son  ?  And  no  one  was  able  to  answer 
him  a  word,  neither  durst  any  man  from 
that  day  forth  ask  him  any  more  ques- 
tions. 


I  Many  ancient  authorities  add  of  God.    2  Or,  Teacher.    ^  Or,  And  a  second  is  like  unto  it.  Thou  »halt  love,  etc. 


30.  The  lower  forms  of  corporeity  are  not  found  in  the  future  world.  The  "  spiritual  body  "  (1  Cor.  15:  44) 
lives  on  a  higher  plane. 

33.  See  Exod.3:6.  God  is  not  the  God  of  the  dead,  but  of  the  living:.  Abraham,  Isaac,  and  Jacob 
were  living  when  God  spoke  these  words  to  Moses.  They  lived  beyond  the  grave.  That  a  new  resurrection  body 
could  be  given  them,  follows  as  a  matter  of  course.  But  the  argument  of  Jesus  is  given,  to  prove  the  continuance  of 
life  beyond  the  grave,  against  the  Sadduoean  materialism. 

S."}.  Tempting  him.    Testing  him,  and  trying  to  entrap  him  in  some  pronounced  heterodoxy. 

36.  The  great  commandment.  This  was  a  favorite  subject  of  dispute  to  the  Jewish  doctors,  who  selected 
some  one  of  the  ceremonial  laws  as  the  great  commandment.  Christ  points  them  to  the  higher  spiritual  law,  and 
includes  in  his  reply  the  Ten  Commandments,  which  God  had  so  signally  honored  by  writing  them  miraculously,  and 
ordering  their  deposit  in  the  sacred  ark. 

37.  Deut.  6 :  5.  The  Hebrew  has  heart,  soul,  and  might.  Mark  has  the  three,  and  adds  "  mind  "  {^idvoia),  which 
Matthew  has  in  place  of  "  might."  The  heart  and  miud  may  be  considered  as  representing  the  affections  and  in- 
telligence.    The  Seventy  give  "  mind  "  for  "  heart." 

39.  And  a  second  like  unto  it  is  this.  The  second  table  of  the  law  giows  out  of  the  first.  Love  to  God 
begets  love  to  man  (Lev.  19:  18). 

40.  From  Mark  12 :  32-34,  we  see  that  this  lawyer  or  scribe  was  deeply  affected  by  our  Saviour's  reply. 

41.  Asked  them  a  question,  to  expose  their  ignorance  of  the  true  Messianic  idea. 

43.  Of  tlie  Christ.  Of  the  Messiah  (Anointed  One)  ye  are  expecting.  The  son  of  David.  Again  they  look 
only  at  the  earthly  side :  Jesus  points  them  to  the  divine  side  (see  above  on  verse  36). 

44.  P«.  110 :  1.     They  all  acknovirledged  the  Messianic  character  of  this  psalm. 
46.  Ask  him  any  more  questions,  by  way  of  entangling  him. 


Christ  admonishetli  the  people 


ST.    MATTHEW,    XXIIT. 


to  follow  good  doctrine. 


CHAPTER    XXIII. 

1,  Christ  admonisheth  the  people  to  follow  the  good  doctrine,  not  the  evil  examples,  of  the  scribes  and  Pharisees. 
5.  His  disciples  must  beware  of  their  ambition.  13.  He  denounceth  eight  woes  against  their  hypocrisy  and 
blindness :  34.  and  prophesieth  of  the  destruction  of  Jerusalem. 


1  TiiEX  spake  Jesus  to  the  multitude,  and  to 
his  disciples, 

2  Saying,  The  scribes  and  the  Pharisees  sit  in 
Moses'  seat: 

3  All  therefore  whatsoever  they  bid  you  observe, 
that  observe  and  do;  but  do  not  ye  after  their 
■works :  for  they  say,  and  do  not. 

4  For  they  bind  heavy  burdens  and  grievous  to 
be  borne,  and  lay  tlieru  on  men's  shoulders;  but 
they  themselves  will  not  move  them  with  one  of 
their  fingers. 

')  But  all  their  works  they  do  for  to  be  seen  of 
men:  they  make  broad  their  phylacteries,  and  en- 
large the  borders  of  their  garments, 

(5  And  love  the  uppermost  rooms  at  feasts,  and 
the  chief  seats  in  the  synagogues, 

7  And  greetings  in  the  markets,  and  to  be  called 
of  men,  Eabbi,  Ilabbi. 

8  But  be  not  ye  called  Rabbi :  for  one  is  your 
Master,  even  Christ;  and  all  ye  are  brethren. 

9  And  call  no  man  your  father  upon  the  earth: 
for  one  is  your  Father,  which  is  in  heaven. 

10  Neither  be  ye  called  masters:  for  one  is  your 
Master,  even  Christ. 

11  But  he  that  is  greatest  among  you  shall  be 
your  servant. 

12  And  whosoever  shall  exalt  himself  shall  be 
abased;  and  he  that  shall  humble  himself  shall 
be  exalted. 

l;3  H  But  woe  imto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  shut  up  the  kingdom  of  heaven 
against  men:  for  ye  neither  go  in  yoursekefi, 
neither  suffer  ye  them  that  are  entering  to  go  in. 

14  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites I  for  ye  devour  widows'  houses,  and  for  a 
pretence  make  long  prayer:  therefore  ye  shall  re- 
ceive the  greater  damnation. 

15  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites I  for  ye  compass  sea  and  land  to  make  one 
proselyte,  and  when  he  is  made,  ye  make  him  two- 
fold more  the  child  of  hell  than  yourselves. 


1  TiiKX  spake  Jesus  to  the  multitudes  and 

2  to  his  disciples,  saying.  The  scribes  and 

3  the  Phai-isees  sit  on  Moses'  seat :  all  things 
therefore  whatsoefver  they  bid  you,  these 
do  and  observe :  but  do  not  ye  after  their 

4  works;  for  they  say,  and  do  not.  Yea, 
they  bind  heavy  burdens  ^  and  grievous  to 
be  borne,  and  lay  them  on  men's  shoulders; 
but  they  themselves  will  not  move  them 

5  with  their  finger.  But  all  their  works  they 
do  for  to  be  seen  of  men :  for  they  make 
broad  their  phylacteries,  and  enlarge  the 

6  borders  of  their  [jannents,  and  love  the 
chief  place  at  feasts,  and  the  chief  seats 

7  in  the  synagogues,  and  the  salutations  in 
the  marketplaces,  and  to  I)e  called  of  men, 

8  Bahbi.  But  be  not  ye  called  llalibi:  for 
one  is  your  teacher,  and  all  ye  are  brethren. 

9  And  call  no  man  your  father  on  the  earth: 
for    one    is  your  Father,   ^  which    is    in 

10  heaven.    Neither  be  ye  called  masters:  for 

11  one  is  your  master,  even  the  Christ.  But 
he  that  is  ^  greatest  among  you  shall  be 

12  your  ■*  servant.  And  whosoever  shall 
exalt  himself  shall  be  lunnbled;  and 
whosoever  shall  humble  himself  shall  be 
exalted. 

13  But  Avoe  unto  you,  scribes  and  Pharisees, 
hjTJOcrites!  because  ye  shut  the  kingdom 
of  heaven  ^  against  men :  for  ye  enter  not 
in  yourselves,  neither  suffer  ye  them  that 
are  enteiing  in  to  enter.'' 

15  Woe  unto  you,  scribes  and  Pharisees, 
h}T30crites!  for  ye  compass  sea  and  land 
to  make  one  proselyte;  and  when  he  is 
become  so.  ye  make  him  twofold  more  a 
son  of  '  hell  than  yourselves. 

IG  Woe  unto  you,  ye  blind  guides,  which 
say.  Whosoever  shall  swear  by  the  ^  temple, 
it  is  nothing;  but  whosoever  shall  swear 
by  the  gold  of  the  *  temple,  he  is  '••  a  debtor. 


1  Many  ancient  authorities  omit  and  griemns  to  be  borne.  ^  Gr.  the  heavenly.  3  Gr.  greater.  *  Or,  minhter. 
'>  Or.  before.  "  Some  authonties  insert  here,  or  after  verse  12,  verse  14  \Yoe  unto  you,  scribes  and  Pharisees, 
hypocrites  !  for  ye  devour  loidows'  houses,  even  lohile  for  a  pretence  ye  make  long  prayers  :  therefore  ye  shall 
receive  greater  condemnation.    See  Mark  12:  40;  Lube  20:  47.    '  Gr.  Gehenna.    *  Or,  sanctuary:  as  iu  verse  35. 

>  Or,  bou7id  by  his  oath. _^ 

3.  Sit  on  Moses'  seat.    Are  successors  of  Moses  as  teachers  of  religion.    Teachers  were  accustomed  to  sit 

while  teaching,  and  the  disciples  stood. 

3.  All  things,  therefore,  whatsoever  they  bid  you,  these  «lo.  The  "  therefore  "  shows  that  obedience 
was  demanded  by  our  Lord  to  all  which  the  scribes  taught  in  accordance  with  Moses. 

4.  Heavy  burdens,  beyond  the  Mosaic  law. 

5.  Phylacteries.  These  consisted  of  four  scrips  or  rolls  of  parchment,  Inscribed  with  four  paragraplis  of  the 
law,  taken  from  p:xod.  13  : 1-10,  Exod.  1.3 :  11-16,  Deut.  G :  4-9,  and  Deut.  11  :  13-21,  which  the  Pharisees,  from  a  literal 
interpretation  of  Dent.  6 :  8,  tied  on  their  foreheads,  or  on  the  front  of  their  caps,  and  on  their  arms.  They  were  re- 
garded as  amulets,  or  charms,  whence  some  suppose  the  name  (from  a  Greek  word,  meaning  "  to  guard  ")  was  givea 
them  (Home's  Introduction).  The  borders  of  their  garments.  The  tsitsith,  or  fringe,  of  Num.15:  38,39. 
The  emphasis  in  this  verse  is  upon  the  verbs  "  make  bro.-»d  "  and  "  enlarge."  The  Pharisees  were  not  wrong  ia 
adopting  these  customs,  but  in  magnifying  their  details  in  order  "  to  be  seen  of  men." 

7.  Salutations  of  profound  respect,  paid  them  by  the  multitude.     Kabbl.     Hebrew  for  "  learned  te.ichcr." 

9.  Call  no  man  your  father.  We  see  from  this,  that  a  literal  rendering  of  these  commands  is  not  intended. 
They  forbid  all  man-worship,  all  fulsome  adulation  of  human  teachers. 

1,3.  Our  Lord  now  addresses  the  scribes  and  Pharisees,  who  had  probably  returned  toward  him  when  they  heard 
him  addressing  the  people  regarding  them.  It  was  a  solemn  and  awful  burst  of  holy  indigmttion,  which  fitly  ended 
his  dealings  with  these  hypocrites,  before  he  submitted  himself  to  their  murderous  hands.  Shut  the  kingdom  of 
heaven.    By  their  teaching  the  people  to  oppose  the  gospel. 

15.  Compass  sea  and  land.  A  natural  hyperbole.  The  fourteenth  verse  is  omitted  in  the  Revision,  as  ab- 
sent from  the  best  MSS.,  and  belonging  only  to  Mark  12  :  40,  and  Luke  20 :  47. 


Christ  denouncetli 


ST.    MATTHEW,    XXIIL 


divers  woes. 


1(3  Woe  unto  you,  ye  blind  guides,  which  say, 
Wliosoever  sluill  swear  by  the  temple,  it  is  nothing; 
but  whosoever  shall  swear  by  the  gold  of  the 
temple,  he  is  a  debtoi- ! 

17  Ye  fools  and  blind :  for  whether  is  greater, 
the  gold,  or  the  temple  that  sanctifieth  the  gold  ? 

18  And,  Whosoever  shall  swear  by  the  altar,  it 
is  nothing;  but  whosoever  sweareth  by  the  gift 
that  is  upon  it,  he  is  guilty. 

19  Ye  fools  and  bhnd:  for  whether  U  greater, 
the  gift,  or  the  altar  that  sanctifieth  the  gift  ? 

20  Whoso  therefore  shall  swear  by  the  altar, 
sweareth  by  it,  and  by  all  things  thereon. 

21  And  whoso  shall  swear  by  the  temple,  swear- 
eth by  it,  and  by  him  that  dwelleth  therein. 

22  And  he  that  shall  swear  by  heaven,  sweareth 
by  the  throne  of  God,  and  by  him  that  sitteth 
thereon. 

2o  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites! for  ye  pay  tithe  of  mint  and  anise  and 
cummin,  and  have  omitted  the  weightier  matters 
of  the  law,  judgment,  mercy,  and  faith:  these 
ought  ye  to  have  done,  and  not  to  leave  the  other 
luicione. 

24  Ye  blind  guides,  which  strain  at  a  gnat,  and 
swallow  a  camel. 

25  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  for  ye  make  clean  the  outside  of  the  cup 
and  of  the  platter,  but  within  they  are  full  of  ex- 
tortion and  excess. 

26  Thou  blind  Pharisee,  cleanse  first  that  ivhich 
is  within  the  cup  and  platter,  that  the  outside  of 
them  may  be  clean  also. 

27  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites! for  ye  are  like  unto  whited  sepulclires, 
which  indeed  appear  beautiful  outward,  but  are 
within  full  of  dead  meii's  bones,  and  of  all  un- 
cleanness. 

28  Even  so  ye  also  outwardly  appear  righteous 
unto  men,  but  within  ye  are  full  of  hypocrisy  and 
iniquity. 

29  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites !  because  ye  build  the  tombs  of  the  prophets, 
and  garnish  the  sepulchres  of  the  righteous, 

30  And  say.  If  we  had  been  in  the  days  of  our 
fathers,  we  would  not  have  been  partakers  with 
them  in  the  blood  of  the  prophets. 


17  Ye  fools  and  blind :  for  whether  is  gi-eater, 
the  gold,  or  the  i  temple  that  hath  sancti- 

18  fied  the  gold?  And,  Whosoever  shall 
swear  by  the  altai-,  it  is  nothing;  but  who- 
soever shall  swear  by  the  gift  that  is  upon 

19  it,  he  is  ^  a  debtor.  Ye  blind :  for  whether 
is  greater,  the  gift,  or  the  altar  that  sancti- 

20  fieth  the  gift  ?  He  therefore  that  sweareth 
by  the  altar,  sweareth  by  it,  and   by  all 

21  things  thereon.  And  he  that  sweareth  by 
the  1  temple,  sweareth  by  it,  and  by  him 

22  that  dwelleth  therein.  And  he  that 
sweareth  by  the  heaven,  sweareth  by  the 
throne  of  God,  and  by  him  that  sitteth 
thereon. 

23  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  tithe  mint  and  ^  anise 
and  cummin,  and  have  left  undone  the 
weightier  matters  of  the  law,  judgement, 
and  mercy,  and  faith:  but  these  ye  ought 
to  have  done,  and  not  to  have  left  the 

24  other  undone.  Ye  blind  guides,  which 
strain  out  the  gnat,  and  swallow  the 
camel. 

25  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  cleanse  the  outside  of 
the  cup  and  of  the  platter,  but  within 
they  are  full  from  extortion  and  excess. 

26  Thou  blind  Pharisee,  cleanse  first  the 
inside  of  the  cup  and  of  the  platter,  that 
the  outside  thereof  may  become  clean 
also. 

27  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  are  like  imto  whited 
sepulchres,  which  outwardly  appear  beau- 
tiful, but  inwardly  are  full  of  dead  men's 

28  bones,  and  of  all  uncleanness.  Even  so  ye 
also  outwardly  appear  righteous  unto  men, 
but  inwardly  ye  are  full  of  hypocrisy  and 
iniquity. 

29  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  build  the  sepulchres  of 
the  prophets,  and  garnish  the  tombs  of  the 

30  righteous,  and  say.  If  we  had  been  in  the 
days  of  our  fathers,  we  should  not  have 
been  partakers  with  them  in  the  blood  of 

31  the  prophets.    Wherefore  ye  witness   to 


Or,  sanctuary  :  as  in  verse  35.     ^  Or,  bound  by  his  oath,    s  Or,  dill. 


16.  A  debtor.    Bound  to  perform  his  oaih. 

19.  Whether.  As  in  verse  17,  the  old  English  for  "  which  of  the  two."  The  whole  of  this  elahorate  denun- 
ciation (16-22)  is  levelled  against  the  superstitious  trifles  which  men  substitute  for  religious  rules, — the  casuistry, 
which  is  a  low  legalism  that  loses  sight  of  all  grand  principles  of  holiness. 

23.  Mint  and  anise  and  cummin.  Insignificant  herbs.  Luke,  in  chap.  11 :  42,  has"  mint  and  rue  and  every 
herb;  "  but  this  was  on  an  earlier  occasion.    The  "  anise  "  should  be  "  dill." 

24.  The  figure  from  the  use  of  a  strainer  before  drinking. 

23,  26.  The  externals  of  their  life  were  kept  of  a  clean,  religious  appearance;  but  their  lives  were  full  of  ill-gotten 
gain  and  self-iudulgence. 

27.  AVliited  sepulchres.  This  simile  differs  from  the  former  of  the  platter,  inasmuch  as  t/utt  showed  there 
could  be  no  really  clean  outside  if  the  inside  were  defiled;  but  this  exhibits  the  false  cleansing  by  whitewashing  put 
upon  the  outside. 

29-32.  If  we  had  only  Matthew's  version  of  this  saying,  we  might  rest  contented  with  the  ordinary  interpreta- 
tion, that  the  then  generation  acknowledged  the  prophet-killers  to  be  their  fathers;  as  such  sons  let  them  fill  up  the 
measure  of  their  fathers'  iniquities.  But  Luke's  version  (Luke  11 :  47,  48)  makes  this  interpretation  impossible;  for 
evidently  the  saying  is  essentially  the  same  in  both  places,  though  spoken  at  different  times.  Luke  says,  "  Woe  unto 
you  1  for  ye  build  the  tombs  of  the  prophets,  and  your  fathers  killed  them.  So  ye  are  witnesses  and  consent  unto  the 
works  of  your  fathers  :  for  they  killed  them,  and  ye  build  their  tombs."  Here  they  are  condemned  for  building  the 
tombs,  and  such  building  is  a  proof  that  they  indorse  their  fathers'  evil  deeds.  We  must  now  interpret  Matthew  in 
the  light  of  Luke;  and  then  it  will  be,  "  Woe  unto  you  for  building  the  tombs,"  etc.,  "  while  saying  that  you  would  not 
have  killed  the  prophets  if  you  had  been  in  your  fathers'  place;  wherefore  (by  your  building  the  tombs),  ye  witness 
to  yourselves  that  ye  are  veritable  sons  of  the  prophet-killers,  and  yourselves  have  filled  up  the  measure  of  your 
fathers."  Now,  how  could  "  building  the  tombs,"  etc.,  be  a  wickedness?  We  must  8ui)pose  some  proverb  existing 
among  the  Jews,  asserting  complicity  in  crime,  somewhat  like  our  "  One  kills  him,  and  another  digs  his  grave."    So 

61 


Christ  foretelleth  the 


ST.  MATTHEW,   XXIV. 


destruction  of  the  temple, 


31  Wherefore  ye  be  witnesses  unto  yourselves, 
that  ye  are  the  children  of  them  which  killed  the 
prophets. 

32  Fill  ye  up  then  the  measure  of  your  fathers. 
3.J  Ye  serpents,  ije  generation  of  vipers,  how  can 

ye  escape  the  damnation  of  hell  ? 

34  1  Wherefore,  behold,  I  send  unto  you  proph- 
ets, and  wise  men,  and  scribes:  and  aoiue  of 
them  ye  shall  kill  and  crucify;  and  .so(/(e  of  them 
shall  ye  scourge  in  your  synagogues,  and  persecute 
t/ii'in  from  city  to  city: 

U.5  That  upon  you  may  come  all  the  righteous 
blooil  shed  upon  the  earth,  from  the  blood  of 
i-ighteous  Abel  unto  the  blood  of  Zacharias  son  of 
Barachias,  whom  ye  slew  between  the  temple  and 
the  altar. 

36  Verily  I  say  unto  you,  All  these  things  shall 
come  upon  this  generation. 

37  O  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  and  stonest  them  which  are  sent  unto 
thee,  how  often  would  I  have  gathered  thy  children 
together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not! 

38  Behold,  your  house  is  left  unto  you  desolate. 
3!)  For   I   say  unto   you.    Ye  shall  not  see  me 

henceforth,  till  ye  shall  say,  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord. 


yourselves,  that  ye  are  sons  of  them  that 

32  slew  the  prophets.    Fill  ye  up  then  the 

33  measure  of  your  fathers.  Ye  serpents,  ye 
offspring  of  vipers,  how  shall  ye  escape 

34  the  judgement  of  ^  hell  ?  Therefore,  be- 
hold, I  send  unto  you  prophets,  and  wise 
men,  and  scribes:  some  of  them  shall  ye 
kill  and  crucify;  and  some  of  them  shall 
ye  scoiu-ge  in  your  synagogues,  and  perse- 

35  cute  from  city  to  city  :  that  upon  you  may 
come  all  the  righteous  blood  shed  on  the 
earth,  from  the  blooil  of  ^Vljel  the  righteous 
unto  the  blood  of  Zacluuiah  son  of  Uara- 
chiah,  whom  ye  slew  between  the  san(;tuary 

30  and  the  altar.  Verily  1  say  mito  you,  All 
these  things  shall  come  upon  this  genera- 
tion. 

37  O  Jerusalem,  Jerusalem,  which  killeth 
the  prophets,  and  stoneth  them  that  are 
sent  unto  her !  how  often  would  I  have 
gathered  thy  children  together,  even  as  a 
hen  gathereth    her  chickens    under    her 

38  wings,  and  ye  would  not  I     Behold,  your 
o'J  house  is  left  unto  you  "^desolate.     For  I 

say  unto  you.  Ye  shall  not  see  me  hence- 
forth, till  ye  shall  say.  Blessed  is  he  that 
Cometh  in  the  name  of  the  Lord. 


Gr.  Gehenna.    ^  Some  ancient  authorities  omit  desolate. 


here,  "  Your  fathers  killed  them,  and  you  build  their  tombs."     The  ordinary  interpretation  maliesour  Saviour  identify 
a  natural  descent  as  necessarily  involving  the  descent  of  specific  forms  of  wiciiedness. 

33.  Comjiare  the  words  of  .John  the  Baptist  (chap.  3:  7)  in  a  somewhat  similar  question. 

34.  Therefore,  behold.     If  you  doubt  my  charge  against  you. 

33.  That  upon  you  may  come  all  the  righteous  bloo<l.  That  the  nation's  punishment  for  all  the  right- 
eous blood  shed  may  fall  upon  the  nation  in  your  day.  Zachai-iah,  son  of  Barachiah.  Perhaps  the  writer 
of  the  prophecy,  although  his  death  is  not  mentioned  in  the  Old  Testament.  There  was  a  Zechariah,  son  of  Jebere- 
chiah,  in  the  time  of  Ahaz  (Isa.  8:2),  and  a  jirophet  Zechariah  in  the  time  of  Uzziah  (2  Chron.  '2V> :  5),  and  a  prophet 
Zecliariah,  son  of  Jehoiada,  in  the  time  of  Joash  ('2  Chron.  24:  20).  As  this  last  was  slain  before  the  temple,  it  is 
generally  supposed  that  he  is  here  referred  to  ;  the  name  Barachiah  being  conjectured  to  be  auother  uarae  for.Iehoiada. 
As  Barachiah  means  "blessed  by  God,"  and  -Jehoiada  means  "favored  by  God,"  this  supposition  is  made  more 
likely.  Although  the  Jews  were  no  more  guilty  of  Abel's  blood  than  the  rest  of  mankind,  yet  their  treatment  of 
God's  prophets  made  them  practical  approvers  of  the  crime  of  C!ain. 

3«>.  Upon  this  generation.     In  the  fearful  scenes  of  the  last  .Jewish  rebellion. 

37.  How  often.  This  shows  that  Jesus  had  frequently  been  in  Jerusalem  during  his  ministry.  John,  how- 
ever, is  the  only  evangelist  who  mentions  these  visits. 

38.  Your  house.  Your  homo,  the  Jewish  nation.  The  "your  "is  plural,  and  refers  to  the  people.  Is  left 
unto  you.     Is  abandoned  unto  you,  God  forsaking  it. 

39.  Till  ye  shall  say.     This  probably  refers  to  the  final  conversion  of  the  Jews. 


CHAPTER    XXIV. 


1.  Christ  foretelleth  the  destruction  of  the  temple ;  3.  what  aud  how  great  calamities  shall  he  before  it :  29.  the 
signs  of  his  coming  to  judgment.  36.  And  because  that  day  aud  hour  is  unknowu,  42.  we  ought  to  watch 
like  good  servants,  expecting  every  moment  our  master's  coming. 


1  And  .Jesus  went  out,  and  departed  from  the 
temple:  and  his  disciples  came  to  Inm  for  to  shew 
him  the  buildings  of  the  temple. 

2  And  Jesus  said  unto  them.  See  ye  not  all 
these  things  ?  verily  I  say  unto  yon.  There  shall 
not  be  left  here  one  stone  upon  another,  that  shall 
not  be  thrown  down. 


1  Anp  Jesus  wont  out  from  (ho  temple, 
and  was  going  on  his  way:  and  his  disci- 
ples came  to  liim  to  shew  him  the  build- 

2  ings  of  the  temple.  But  he  answered 
and  said  unto  them,  See  ye  not  all  these 
things  ?  verily  I  say  unto  you.  Theic  shall 
not  be  left  here  one  stone  upon  another, 
that  shall  not  be  thrown  down. 


1.  Came  to  him.  So  that  he  might  explain  his  words  about  Jerusalem,  — whether  he  really  meant  that  so  grand 
an  edifice  as  the  temple  was  to  be  desolated.  The  buildings.  Mark  has,  "  M'liat  manner  of  stones,"  etc.,  as  the 
exclamation  of  the  disciples  (Mark  13:  1).  Some  of  the  stones  of  the  wall  which  surrounded  the  temple-courts  are 
6tili  seen,  and  are  of  great  size.     One  is  tiiirly-one  feet  long,  and  over  six  feet  broad. 

2.  There  shall  not  be  left  here  one  stone   upon   another.    This  may  be  considered  as  an  Oriental 

62 


Signs  of  Christ's 


ST.    MATTHEW,    XXIV 


second  coming, 


3  H  And  as  he  sat  upon  the  mount  of  Olives,  the 
disciples  came  unto  hiin  privately,  saying.  Tell  us, 
when  shall  these  things  be  ?  and  what  shall  be  the 
sign  of  thy  coming,  and  of  the  end  of  the  world  ? 

4  And  Jesus  answered  and  said  unto  them, 
Take  heed  that  no  man  deceive  you. 

5  For  many  shall  come  in  my  name,  saying,  I 
am  Christ;  and  shall  deceive  many. 

6  And  ye  shall  hear  of  wars  and  rumours  of 
wars:  see  that  ye  be  not  troubled:  for  all  the.se 
t/iuu/s  must  come  to  pass,  but  the  end  is  not  yet. 

7  For  nation  shall  rise  against  nation,  and  king- 
dom against  kingdom:  and  there  shall  be  famines, 
and  pestilences,  and  earthquakes,  in  divers  places. 

8  All  these  are  the  beginning  of  sorrows. 

9  Then  shall  they  deliver  you  up  to  be  afBicted, 
and  shall  kill  you:  and  ye  shall  be  hated  of  all 
nations  for  my  name's  sake. 

10  And  then  shall  many  be  offended,  and  shall 
betray  one  another,  and  shall  hate  one  another. 

11  And  many  false  prophets  shall  rise,  and  shall 
deceive  many. 

12  And  because  iniquity  shall  abound,  the  love 
of  many  shall  wax  cold. 

lo  But  he  that  shall  endure  unto  the  end,  the 
same  sliall  be  saved. 

14  And  this  gospel  of  the  kingdom  shall  be 
preached  in  all  the  world  for  a  witness  unto  all 
nations;  and  then  shall  the  end  come. 

15  When  ye  therefore  shall  see  the  abomination 
of  desolation,  spoken  of  by  Daniel  the  prophet, 
stand  in  the  holy  place,  (whoso  readeth,  let  him 
understand : ) 

16  Then  let  them  which  be  in  Judaea  flee  into 
the  mountains: 

17  Let  him  which  is  on  the  housetop  not  come 
down  to  take  any  thing  out  of  his  house: 


?,  And  as  he  sat  on  the  mount  of  Olives, 
the  discii)les  came  unto  him  privately, 
saying.  Tell  us,  when  shall  these  tilings 
be '?  and  what  sJkiH  he  the  sign  of  thy 
1  coming,  and  of  ^  the  end  of  the  world  ? 

4  And  Jesus  answered  and  said  unto  them, 
Take  heed  that  no  man  lead  you  astray. 

i>  For  many  shall  come  in  my  name,  saying, 
I  am  the  Christ;   and  shall   lead  maiiy 

6  astray.  And  ye  shall  hear  of  wars  and 
rumours  of  wars :  see  that  ye  be  not  trou- 
bled: for  these  things  must  needs  come  to 

7  pass;  but  the  end  is  not  yet.  For  nation 
shall  rise  against  nation,  and  kingdom 
against  kingdom :  and  there  shall  be  fam- 
ines   and    earthquakes   in   divers   places. 

8  But  all  these  things  are  the  beginning  of 

9  travail.  Then  shall  they  deliver  you  up 
unto  tribulation,  and  shall  kill  you:  and 
ye  shall  be  hated  of  all  the  nations  for  my 

10  name's  sake.  And  then  shall  many  stum- 
ble, and  shall  deliver  up  one  another,  and 

11  shall  hate  one  another.  And  many  false 
prophets  shall  arise,  and  shall  lead  many 

12  astray.  And  because  iniquity  shall  be 
multiplied,  the  love  of  the  many  shall  wax 

13  cold.    But  he  that  endureth  to  the  end, 

14  the  same  shall  be  saved.  And  ^  this  gospel 
of  the  kingdom  shall  be  preached  in  the 
whole  *  world  for  a  testimony  unto  all  the 
nations;  and  then  shall  the  end  come. 

15  When  therefore  ye  see  the  abomina- 
tion of  desolation,  which  was  spoken 
of  "by  Daniel  the  prophet,  standing  in 
the  ^holy  place  (let  him  that  readeth  un- 

16  derstand),  then  let  them  that  are  in  Ju- 

17  dcBa  flee  unto  the  mountains  :  let  him  that 


2  Or,  the  consummation  of  the  age.    3  Or,  these  good  tidings. 
"  Or,  a  holy  place. 


Qr.  inhabited  earth.    ^  Or,  through. 


hj'perbole  for  utter  destruction  (as  some  think)  :  and  yet  of  the  temple  proper,  it  is  true  literally,  that  not  one  stone 
was  left  upon  another;  the  present  stones  remaining  in  the  exterior  court-wall. 

3.  The  disciples.  Mark  specifies  Peter,  James,  -John,  and  Andrew.  The  disciples,  we  see  by  this  verse,  had 
a  mixed  notion  of  the  destruction  of  Jerusalem,  Christ's  second  coming,  and  the  end  of  the  world  (or  the  consum- 
mation of  the  age).  Our  Lord  does  not  see  rti  to  correct  their  error,  but  foretells  the  circumstances  to  which  he 
referred  when  speaking  of  the  temple's  ruin.  From  the  thirty-fourth  verse  (Mark  13:  30,  and  Luke  21:32)  it  is 
perfectly  clear  that  all  this  prophecy  refers  to  the  scenes  of  the  Jewish  rebellion  and  the  spread  of  the  gospel  to  the 
Gentiles. 

6.  Saying,  I  am  the  Christ.  Like  Simon  Magus  (Acts  8:  9,  10),  who  seems  to  have  meant  the  Messiah  by 
"  the  great  power  of  God." 

C.  The  end  of  the  temple,  city,  and  nation,  and  so  the  end  of  the  age  or  dispensation. 

7.  Nation  shall  rise  against  nation.  The  best  commentary  on  the  details  of  this  prophecy  is  found  in 
Joaephus' "  History  of  the  Jewish  War."  Tacitus,  the  Roman  historian,  also  gives  a  vivid  picture  of  the  fearful 
scenes  occurring  iu  the  reigns  of  Nero,  Galba,  Otho,  and  Vitellius,  all  of  which  preceded  the  destruction  of 
Jerusalem. 

9.  Shall  kill  you.  James,  one  of  the  four  to  whom  Jesus  was  saying  these  words,  was  one  of  those  early 
slain.  Peter,  another  auditor,  and  Andrew  (if  we  may  accept  tradition),  were  slain  at  a  later  period.  Shall  be 
hated  of  all  the  nations  for  my  name's  sake.  In  Nero's  reign,  the  name  of  Christian  was  hated  and 
derided.    His  cruel  treatment  of  them  corroborates  the  statements  of  the  historians  regarding  their  reputation. 

10.  Many  stumble.     Professing  Christians,  who  yielded  to  the  persecutions. 

11.  False  prophets.    Like  Theudas  and  Barcochebas,  mentioned  by  Josephus. 

13.  This  verse  can  have  only  a  spiritual  meaning.  So  the  parallel  passage,  in  Luke  21 :  18,  must  refer  to  God's 
protection  of  their  mental  peace  and  happiness;  fqr  the  evangelist  e.xpressly  declares  that  some  of  them  shall  die 
(Luke  21:  16). 

14.  In  the  whole  world.  This  was  doubtless  fulfilled  to  the  letter;  as  Rome  held  a  multitude  of  Christians 
before  the  destruction  of  Jerusalem,  whence  the  knowledge  of  Christianity  would  readily  and  rapidly  dow,  even  by 
natural  process,  to  all  parts  of  the  world. 

15.  The  abomination  of  desolation,  or  desolating  abomination.  That  Is,  the  Roman  army.  By  Daniel. 
See  Dan.  9:  27,  and  12:  11.  In  the  holy  place.  Rather,  on  holy  ground;  that  is.  In  the  vicinity  of  Jerusalem, 
Let  him  that  readeth  understand.  A  caution  interjected  by  the  evangelist,  as  the  event  had  not  yet  occurred ; 
and  he  would  have  the  Christians  ou  their  guard.  He  refers  probably  to  the  very  expressions  of  Daniel  in  chap.  9: 
22,  23,  25. 

16.  Flee  unto  the  mottntains.  The  Christians,  obeying  this  command,  fled  from  Jerusalem  when  the 
Roman  army  approached,  and  look  refuge  at  Pella,  across  Jordan,  among  the  mountains  of  Gilead. 

17.  The  street  Is  often  accessible  from  the  top  of  an  Oriental  house  without  passing  through  the  house. 


63 


of  Christ's 


ST.    MATTIIEAV,    XXIV 


second  coming. 


IS  Neither  let  him  which  is  in  the  field  return 
back  to  take  his  clothes. 

19  And  woe  unto  them  that  are  with  child,  and 
to  them  that  give  snck  in  those  days! 

20  But  pray  ye  that  your  flight  be  not  in  the 
winter,  neither  on  the  sabbath  day : 

21  For  then  shall  be  great  tribulation,  such  as 
was  not  since  the  beginning  of  the  world  to  this 
time,  no,  nor  ever  shall  be. 

22  And  except  those  days  should  be  shortened, 
there  should  no  flesh  be  saved:  but  for  the  elect's 
sake  those  days  shall  be  shortened. 

2;5  Then  if  any  man  shall  say  unto  you,  Lo.  here 
is  Christ,  or  there;  believe  it  not. 

24  For  there  shall  arise  false  Christs,  and  false 
prophets,  and  shall  shew  great  signs  and  wonders; 
insomuch  that,  if  it  loere  possible,  they  shall  de- 
ceive the  very  elect. 

25  Behold,  1  have  told  you  before. 

26  AVherefore  if  they  shall  say  unto  you.  Behold, 
he  is  in  the  desert ;  go  not  forth :  behold,  he  is  in 
the  secret  chambers;  believe  it  not. 

27  For  as  the  lightning  cometli  out  of  the  east, 
and  shineth  even  unto  the  west;  so  shall  also  the 
coming  of  the  ISon  of  man  be. 

28  For  wheresoever  the  carcase  is,  there  will  the 
eagles  be  gathered  together. 

29  H  Immediately  after  the  tribulation  of  those 
days  shall  the  sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall  fall 
from  heaven,  and  the  powers  of  the  heavens  shall 
be  shaken: 

30  And  then  shall  appear  the  sign  of  the  Son 
of  man  in  heaven:  and  then  shall  all  the  tribes  of 
the  earth  mourn,  and  they  shall  see  the  Son  of 
man  coming  in  the  clouds  of  heaven  with  power 
and  great  glory. 

31  And  he  shall  send  his  angels  with  a  great 
sound  of  a  trumpet,  and  they  shall  gather  together 
his  elect  from  the  four  winds,  from  one  end  of 
heaven  to  the  other. 


30 


31 


is  on  the  housetop  not  go  down  to  take 
out  the  things  that  are  in  his  house :  and 
let  him  that  is  in  the  field  not  return  back 
to  take  his  cloke.  But  woe  unto  them 
that  are  with  child  and  to  them  that  give 
suck  in  those  days!  And  pray  ye  that 
your  flight  be  not  in  the  winter,  neither 
on  a  sabbath :  for  then  shall  be  gi-eat  trib- 
ulation, such  as  hath  not  been  from  the 
beginning  of  the  world  until  now.  no,  nor 
ever  shall  be.  And  except  those  days  had 
been  shortened,  no  flesh  would  have  been 
saved:  but  for  the  elect's  sake  those  days 
sball  be  shortened.  Then  if  any  man 
shall  say  unto  you.  Lo,  here  is  the  Christ, 
or.  Here:  believe  ^it  not.  For  there  shall 
arise  false  Christs,  and  false  prophets,  and 
shall  shew  great  signs  and  wonders;  so  as 
to  lead  astray,  if  possible,  even  the  elect. 
Behold,  I  have  told  you  beforehand.  If 
therefore  they  shall  say  unto  you.  Behold, 
he  is  in  the  wilderness ;  go  not  forth :  Be- 
hold, he  is  in  the  inner  chambers;  believe 
-it  not.  For  as  the  lightning  cometh 
forth  from  the  east,  and  is  seen  even  unto 
the  west :  so  shall  be  the  ^  coming  of  the 
Son  of  man.  Wheresoever  the  carcase  is, 
there  will  the  ■*  eagles  be  gathered  together. 
But  immediately,  after  the  tribulation 
of  those  days,  the  sun  shall  be  darkened, 
and  the  moon  shall  not  give  her  light, 
and  the  stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be  sha- 
ken :  and  then  shall  appear  the  sign  of 
the  Son  of  man  in  heaven:  and  then  shall 
all  the  tribes  of  the  earth  mourn,  and  they 
shall  see  the  Son  of  man  coming  on  the 
clouds  of  heaven  with  power  and  great 
glory.  And  he  shall  send  forth  his  angels 
^  with ''a  great  sound  of  a  trumpet,  and 
they  shall  gather  together  his  elect  from 


ehut,  and  thus  the  road  would  be  obstructed, 
interpretatiou  for  these  words.     We  would  refer 
•ent. 


1  Or,  him.    -  Or,  them,    s  Gr.  presence.    *  Or,  vnUuren.    ^  Many  ancient  authorities  read  with  a  great  trumpet,  and 
they  sludl  gather,  etc.    ^  Or,  a  trumpet  of  great  sound. 

19.  Woe  unto  theiM.     That  is,  alas  for  them. 

20.  Neitlier  on  a  sabbath.     When  the  gates  of  cities  wert 

21.  The  history  of  the  Jewish  war  seems  to  demand  a  literal 
the  kindred  expressions  iu  Dan.  12:  1,  and  .Joel  2:  2,  to  the  same  e 

32.  Xo  flesh.     Of  the  Jewish  race  and  nation,  of  whom  alone  our  Lord  is  speaking. 

27.  The  coming  of  the  Son  of  man.  Not  the  coming  at  the  last  judgment,  but  the  germination  and 
growth  of  the  Christian  church,  —  Christ's  coming  in  his  church. 

28.  Instead  of  interpreting  this  verse  (which  is  a  quotation  from  Job  39 :  30)  of  the  carcass  of  the  Jewish  nation 
and  the  eagles  of  Rome,  we  suggest  a  closer  connection  with  the  context,  thus :  "  For  wheresoever  the  carcass  (a 
superstitious  and  wicked  people)  is,  there  will  the  birds  of  prey  (the  false  Christs  and  false  prophets)  be  gathered 
together  to  feed  on  them." 

89.  Immediately.  We  cannot  leap  to  the  final  judgment  with  this  word  in  our  way.  That  which  follows 
must  belong  to  the  apostolic  age,  or  else  (with  Meyer)  we  must  accuse  the  Saviour  of  error  in  statement.  If  we  do 
this,  there  is  no  Christ,  and  no  Christianity.  A  Christ  who  prophesied  falsely  is  no  Christ  at  all,  and  a  Christianity 
based  on  such  a  one  can  be  only  a  delusion.  The  sun,  moon,  stars,  and  heavenly  powers  (nebulje)  represent,  iu 
prophetic  language,  the  various  grades  of  governmental  dignities  (in  the  present  instance,  those  of  the  Jewish  people, 
of  whom  our  Lord  is  speaking).  The  failure  of  their  light,  their  fall  and  shaking,  refer  to  the  changes  in  the  polity  of 
the  .Jews  upon  the  destruction  of  Jerusalem.  Their  independence  was  gone,  their  high-priest  and  other  priests  had  no 
more  significance  or  vocatiou  :  the  scribes  fell  froin  their  high  estate,  and  the  rabbinical  authority  was  rudely  shaken. 

30.  The  sign  of  the  Son  of  man.  Gr.,  to  trrjuelov,  the  sign,  signal,  standard,  or  device  lifted  up,  iv  ovpavm 
(in  heaven) ;  that  is,  in  the  region  of  God's  church.  The  old  sign,  in  the  old  church,  was  the  temple  and  its  cere- 
monies. Now  that  was  gone,  and  the  crosn  became  the  central  thought  and  the  outward  emblem  of  the  new 
church.  Then  shall  all,  etc.,  mourn,  and  they  shall  see.  Hebraic  style  for,  "  Then  shall  all  the  tribes  of 
the  earth  mourn  when  they  shall  see,"  etc.  The  pagan  nations  would  lament  as  they  should  see  the  rapid  advance 
of  the  Christian  church  over  the  world.  The  Son  of  man  coming  in  the  clouds  of  heaven.  This  is  not 
the  same  coming  that  is  called  Christ's  revelation  from  heaven  with  the  angels  of  his  power  (1  Thess.  1 :  7),  and  his 
coming  with  his  holy  ones  (Jnde  14).  That  is  his  final  coming  to  judgment,  but  this  is  his  coining  iu  the  progress 
of  his  church.  So  it  is  in  Rev.  1 :  7.  The  clouds  represent  the  mystery  of  his  progress.  In  Rev.  1 :  7  we  have  the 
mourning  of  the  pagans,  as  here.  The  whole  world,  including  the  .Jews  who  pierced  him,  is  said  to  behold  this 
marvellous  growth  of  the  church.     It  was  Christ's  coining  in  the  apostolic  day. 

31.  His  augels.    The  preachers  of  the  word.    With  a  great  sound  of  a  trumpet.    Prophetic  language 

64 


of  Christ's 


ST.    MATTHEW,    XXIV 


second  coming. 


32  Now  learn  a  parable  of  the  fig  tree;  When 
his  branch  is  yet  tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  nigh: 

;]3  So  lilcewise  ye,  when  ye  shall  see  all  these 
tilings,  know  that  it  is  near,  even  at  the 
doors. 

34  Verily  I  say  unto  you,  This  generation  shall 
not  pass,  till  all  these  things  be  fulfilled. 

35  Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away. 

36  IT  But  of  that  day  and  hour  knoweth  no 
man,  no,  not  the  angels  of  heaven,  but  my  Father 
only. 

37  But  as  the  days  of  Noe  were,  so  shall  also 
the  coming  of  the  Son  of  man  be. 

38  For  as  in  the  days  that  were  before  the  flood 
they  were  eating  and  drinking,  marrying  and  giv- 
ing in  marriage,  until  the  day  that  Noe  entered 
into  the  ark, 

39  And  knew  not  until  the  flood  came,  and  took 
them  all  away;  so  shall  also  the  coming  of  the 
Son  of  man  be. 

40  Then  shall  two  be  in  the  field;  the  one  shall 
be  taken,  and  the  other  left. 

41  Two  women  shall  he  grinding  at  the  mill; 
the  one  shall  be  taken,  and  the  other  left. 

42  IT  Watch  therefore:  for  ye  know  not  what 
hour  your  Lord  doth  come. 

43  But  know  this,  that  if  the  goodman  of  the 
house  had  known  in  what  watch  the  thief  would 
come,  he  would  have  watched,  and  would  not 
have  suffered  his  house  to  be  broken  up. 

44  Therefore  be  ye  also  ready:  for  in  such  an 
hour  as  ye  think  not  the  Son  of  man  cometh. 

45  Who  then  is  a  faithful  and  wise  servant, 
whom  his  lord  hath  made  ruler  over  his  house- 
hold, to  give  them  meat  in  due  season  ? 

46  Blessed  is  that  servant,  whom  his  lord  when 
he  cometh  shall  find  so  doing. 

47  Verily  I  say  unto  you.  That  he  shall  make 
him  ruler  over  all  his  goods. 

48  But  and  if  that  evil  servant  shall  say  in  his 
heart.  My  lord  delayeth  his  coming; 

49  And  shall  begin  to  smite  his  fellowservants, 
and  to  eat  and  drink  with  the  drunken; 

50  The  lord  of  that  servant  shall  come  in  a  day 
when  he  looketh  not  for  him,  and  in  an  hour  that 
he  is  not  aware  of, 


the  four  winds,  from  one  end  of  heaven  to 
the  other. 

32  Now  from  the  fig  tree  learn  her  parable: 
when  her  branch  is  now  become  tender, 
and  putteth  forth  its  leaves,  ye  know  that 

33  the  summer  is  nigh  ;  even  so  ye  also,  when 
ye  see  all  these  things,  know  ye  that  ^  he  is 

.34  nigh,  even  at  the  doors.  Verily  I  say  unto 
you.  This  generation  shall  not  pass  away, 
till  all  these  things  be  accomplished. 
35  Heaven  and  earth  shall  pass  away,  but 
.36  my  words  shall  not  pass  away.  But  of 
that  day  and  hour  knoweth  no  one,  not 
even  the  angels  of  heaven,  ^  neither  the 

37  Son,  but  the  Father  only.  And  as  v:ere 
the  days  of  Noah,  so  shall  be  the  ^  coming 

38  of  the  Son  of  man.  For  as  in  those  days 
which  were  before  the  flood  they  were 
eating  and  drinking,  marrying  and  giving 
in  marriage,  until  the  day  that  Noah  en- 

39  tered  into  the  ark,  and  they  knew  not  until 
the  flood  came,  and  took  them  all  away; 
so  shall  be  the  ^  coming  of  the  Son  of  man. 

40  Then  shall  two  men  be  in  the  field ;  one  is 

41  taken,  and  one  is  left :  two  women  shall 
be  grinding  at  the  mill;  one  is  taken,  and 

42  one  is  left.  Watch  therefore :  for  ye  know 

43  not  on  what  day  your  Lord  cometh.  *  But 
know  this,  that  if  the  master  of  the  house 
had  known  in  what  watch  the  thief  was 
coming,  he  would  have  watched,  and 
would  not  have  suffered  his  house  to  be 

44  ^broken  through.  Therefore  be  ye  also 
ready:  for  in  an  hour  that  ye  think  not 

45  the  Son  of  man  cometh.  Who  then  is  the 
faithful  and  wise  ^  servant,  w^hom  his  lord 
hath  set  over  his  household,  to  give  them 

46  their  food  in  due  season?  Blessed  is  that 
^  servant,  whom  his  lord  when  he  cometh 

47  shall  find  so  doing.  Verily  I  say  unto 
you,  that  he  will  set  him  over  all  that  he 

48  hath.    But  if  that  evil  <*  servant  shall  say 

49  in  his  heart.  My  lord  tarrieth ;  and  shall 
begin  to  beat  his  fellow-servants,  and 
shall   eat   and  drink  with   the  drimken ; 

50  the  lord  of  that  ^  servant  shall  come  in  a 
day  when  he  expecteth  not,  and   in   an 

51  hour  when  he  knoweth  not,  and  shall  ^  cut 


it.    2  Many  authorities,  some  ancient,  omit  neither  the  Son.    ^  Gr.  presence.    *  Or,  But  this  ye  know. 
6  Gr.  digged  through.    "^  Gr.  bond -servant.    '  Or,  severely  scourge  him. 


fur  the  powerful  influence  of  the  preached  word.  Gather  together  his  elect.  Form  churches.  Froin  one 
end  of  lieaven  to  the  other.  See  on  verse  14.  The  three  events  that  were  to  follow  immediately  the 
destruction  of  Jerusalem  were  thus:  (1)  the  overturning  and  alteration  of  the  ruling  elements  of  .Jewry,  (2)  the 
elevation  of  the  cross  as  the  key-sign  and  key -thought  of  the  church,  (3)  the  marvellous  growth  of  the  church  iu 
every  land. 

34.  This  verse  absolutely  prohibits  all  reference  of  the  foregoing  verses  to  the  last  judgment,  and  shuts  us  up 
to  the  interpretation  above  given,  at  least  in  its  general  character. 

36.  Neither  the  Son.  Our  Lord  here  plainly  states  his  lack  of  knowledge  in  his  humiliation.  He  experienced 
gradations  in  wisdom,  we  know  from  Luke  2:52.  In  the  King  James  version  this  phrase  is  found  only  in  Mark 
(chap.  13:  32),  but  the  MS.  authority  clearly  places  it  here  also. 

37.  The  coming  of  the  Son  of  man.  The  phrase  has  two  sides,  —  one  that  of  the  growth  of  the  church; 
and  the  other  that  of  the  destruction  of  the  Jewish  city,  temple,  and  ceremonial.  The  unexpected  and  sudden 
character  of  the  siege,  and  its  result,  are  compared  to  the  suddenness  of  the  Flood,  which,  nevertheless,  had  been 
predicted  a  hundred  and  twenty  years  (Gen.  6:3).  Jerusalem  was  destroyed  by  Titus  i:i  the  reign  of  his  father 
Vespasian,  in  the  year  70  after  Christ,  about  forty  years  after  this  prophecy  was  uttered. 

42.  At  this  point  our  Lord  appears  to  generalize,  and  speak  of  his  coming,  not  only  at  the  destruction  of  Jeru- 
ealem,  but  also  at  the  aflfliction  or  death  of  any  one,  and  at  the  end  of  the  world;  the  same  religious  lessons  being 
applicable  to  all. 

43.  The  watchful  disciple  Is  likened  to  a  master  of  a  house  watching  against  a  thief.  Afterward  he  is  likened 
(45-47)  to  a  faithful  servant  watching  for  his  master's  return  home.  The  former  simile  emphasizes  the  escape  from 
Joss;  the  latter,  the  obtaining  reward.    Watch  —  watched.    The  likeness  between  these  words  is  not  found  in  the 


Greek. 


The  parable  of 


ST.    MATTIIEAV,    XXV. 


the  ten  virgins. 


•ol  And  shall  cut  him  asunder,  and  appoint  him 
his  portion  with  the  hypocrites:  there  shall  be 
weeping  and  gnashing  of  teeth. 


him  asunder,  and  appoint  his  portion 
with  the  hypocrites:  there  shall  be  the 
weeping  and  gnashing  of  teeth. 


51.  Cut  liim  asunder.  Literally,  "  cut  him  in  two,"  — a  hyperbolic  word  for  "  severely  punish."  The  evil 
servant  is  a  hypocrite,  having  intended  to  appear  orderly  to  his  master  on  his  arrival.  Weeping  and  gnashing: 
of  teeth.    See  on  chap.  8 ;  12. 


CHAPTER  XXV. 


1.  The  parahle  of  the  tea  virgins,  14,  and  of  the  talents,     31.  Also  the  description  of  the  last  judgment. 


1  Then  shall  the  kingdom  of  heaven  be  likened 
unto  ten  virgins,  which  took  their  lamps,  and 
went  forth  to  meet  the  bridegroom. 

2  And  five  of  them  were  wise,  and  five  ?cere 
foolish. 

3  They  that  ?oere  foolish  took  their  lamps,  and 
took  no  oil  with  them : 

4  But  the  wise  took  oil  in  their  vessels  with 
their  lamps. 

5  While  the  bridegroom  tarried,  they  all  slum- 
bered and  slept. 

6  And  at  midnight  there  was  a  cry  made.  Behold, 
the  bridegroom  cometh;  go  ye  out  to  meet  him. 

7  Then  all  those  virgins  arose,  and  trimmed 
their  lamps. 

8  And  the  foolish  said  unto  the  wise.  Give  us  of 
your  oil ;  for  our  lamps  are  gone  out. 

9  But  the  wise  answered,  saying.  Not  so ;  lest 
there  be  not  enough  for  us  and  you:  but  go  ye 
rather  to  them  that" sell,  and  buy  for  yourselves. 

10  And  while  they  went  to  buy,  the  bridegroom 
came;  and  they  that  were  ready  went  in  with  him 
to  the  marriage :  and  the  door  was  shut. 

11  Afterward  came  also  the  other  virgins,  say- 
ing. Lord,  Lord,  open  to  us. 

12  But  he  answered  and  said,  Verily  I  say  unto 
you,  I  know  you  not. 

13  Watch  therefore,  for  ye  know  neither  the 
day  nor  the  hour  wherein  the  Son  of  man  cometh. 

i4  1  For  the  kingdom  of  heaven  is  as  a  man 
travelhng  into  a  far  country,  zvho  called  his  own 
servants,  and  delivered  unto  them  his  goods. 

1.5  And  unto  one  he  gave  five  talents,  to  another 
two,  and  to  another  one;  to  every  man  according  to 
his  several  ability ;  and  straightway  took  his  jom-ney. 


1  Thex  shall  the  kingdom  of  heaven  be 
likened  unto  ten  virgins,  which  took  their 
1  lamps,  and  went  forth  to  meet  the  bride- 

2  groom.    And  five  of  them  were  foolish, 

3  and  five  were  wise.  For  the  foolish,  when 
they  took  their  ^  lamps,  took  no  oil  with 

4  them :  but  the  wise  took  oil  in  their  ves- 

5  sels  with  their  Uamps.  Now  while  the 
bridegroom    tarried,   they  all    slumbered 

6  and  slept.  But  at  midnight  there  is  a  cry, 
Behold,  the  bridegroom!     Come  ye  forth 

7  to  meet  him.     Then    all    those    virgins 

8  arose,  and  trinmied  their  ^  lamps.  And  the 
foolish  said  unto  the  wise.  Give  us  of  your 

9  oil;  for  our  i lamps  are  going  out.  But 
the  wise  answered,  saying,  Peradventure 
there  will  not  be  enough  for  us  and  you: 
go  ye  rather  to  them  that  sell,  and  buy  for 

10  yourselves.  And  while  they  went  away 
to  buy,  the  bridegroom  came;  and  they 
that  were  ready  went  in  with  him  to  the 
marriage  feast:   and  the  door  was  shut. 

11  Afterward  come  also  the  other  virgins, 

12  saying,  Lord,  Lord,  open  to  us.  But  he 
answered  and  said.  Verily  I  say  unto  you, 

13  I  know  you  not.  Watch  therefore,  for  ye 
know  not  the  day  nor  the  hour. 

14  For  it  is  as  when  a  man,  going  into  an- 
other country,  called  his  own  -  servants, 

1.5  and  delivered  unto  them  his  goods.  And 
unto  one  he  gave  five  talents,  to  another 
two,  to  another  one;  to  each  according  to 
his  several  ability;   and  he  went  on  "his 

16  journey.  Straightway  he  that  received 
the    five    talents   went   and   traded   with 


Or,  torches.    2  Gr.  bond-servants. 


1.  Then.  At  the  time  of  the  master's  return  to  punish  the  evil  servant;  that  is,  the  time  when  final  settlement 
is  made  with  each  soul.  Ten  virgins.  Friends  of  the  bride,  waiting  at  some  distance  from  the  bride's  house  to 
meet  the  bridegroom,  and  escort  him  to  the  bride.    Went  forth.    From  their  place  of  preparation. 

3.  No  oil,  except  what  was  in  the  lamps. 

4.  The  wise  virgins  took  independent  vessels  of  oil. 

5.  Slumbered.  Rather,  "nodded."  This  sleeping  does  not  seem  to  have  any  spiritual  meaning.  It  is  the 
filling  out  of  the  parable. 

6.  Come  ye  forth.    From  the  cloister  or  portico,  under  which  they  had  taken  shelter  while  waiting. 

7.  Trimmed.    Rather,  "  prepared,"  including  the  filling  with  fresli  oil. 

9.  To  them  that  sell.  This  cannot  be  pressed  in  the  interpretation.  They  are  simply  called  upon  to  make 
preparation,  and  they  cannot  borrow  the  preparation  of  others. 

10.  Went  in  with  him.  Into  the  bride's  house.  The  marriage-feast,  though  generally  at  the  bridegroom's 
house,  was  sometimes  held  at  the  bride's  (see  .Judg.  14:  10).  In  this  parable  it  is  thus  more  approjjriate;  as  Christ 
is  re))resented  as  coming  to  his  church,  and  hence  its  joy. 

12.  I  know  you  not.    In  any  privileged  capacity  (see  chap.  7:  23). 

13.  Watch  therefore.  The  day  and  hour  of  Christ's  coming,  whether  to  the  individual  at  death,  or  at  any 
other  deciding  crisis,  are  unknown.  Therefore,  the  watchful  spirit  is  argued.  As  said  before,  our  Saviour  hag 
evidently,  from  the  coming  of  the  Lord  which  was  at  hand  (the  destruction  of  Jewry,  and  spread  of  the  church), 
passed  on  to  consider  every  deciding  crisis  of  visitation,  and  hence  to  urge  ou  everyone  at  all  times  a  religious 
watchfulness. 

15.  rive  talents  —  two  —  one.    About  S6,000  —  S2,400  —  $1,200.    This  parable  must  not  be  confounded  with 

66 


The  parable  of 


ST.    MATTHEW,    XXV 


the  talents 


16  Then  he  that  had  received  the  five  talents 
went  and  traded  with  the  same,  and  made  them 
other  five  talents. 

17  And  likewise  he  that  had  received  two,  he 
also  gained  other  two. 

IS  But  he  that  had  received  one  went  and  digged 
in  the  earth,  and  hid  his  lord's  money. 

19  After  a  long  time  the  lord  of  those  servants. 
Cometh,  and  reckoneth  with  them. 

20  And  so  he  that  had  received  five  talents  came 
and  brought  other  five  talents,  saying.  Lord,  thou 
deliveredst  unto  me  five  talents:  behold,  I  have 
gained  beside  them  five  talents  more. 

21  His  lord  said  unto  him.  Well  done,  thou  good 
and  faithful  servant :  thou  hast  been  faithful  over 
a  few  things,  I  Avill  make  thee  ruler  over  many 
things :  enter  thou  into  the  joy  of  thy  lord. 

22  He  also  that  had  received  two  talents  came 
and  said,  Lord,  thou  deliveredst  unto  me  two 
talents:  behold,  I  have  gained  two  other  talents 
beside  them. 

2'S  His  lord  said  unto  him.  Well  done,  good  and 
faithful  servant;  thou  hast  been  faithful  over  a 
few  things,  I  will  make  thee  ruler  over  many 
things :  enter  thou  into  the  joy  of  thy  lord. 

24  Then  he  which  had  received  the  one  talent 
came  and  said.  Lord,  I  knew  thee  that  thou  art  an 
hard  man,  reaping  where  thou  hast  not  sown,  and 
gathering  where  thou  hast  not  strawed : 

2.5  And  I  was  afraid,  and  went  and  hid  thy  tal- 
ent in  the  earth:  lo,  there  thou  hast  that  h  thine. 

26  His  lord  answered  and  said  unto  him,  Thou 
-wicked  and  slothful  servant,  thou  knewest  that  I 
reap  where  I  sowed  not,  and  gather  where  I  have 
not  strawed : 

27  Thou  oughtest  therefore  to  have  put  my 
money  to  the  exchangers,  and  then  at  my  coming 
I  should  have  received  mine  own  with  usury. 

28  Take  therefore  the  talent  from  him,  and  give 
it  unto  him  which  hath  ten  talents. 

29  For  unto  every  one  that  hatll  shall  be  given, 
and  he  shall  have  abundance :  but  from  him  that 
hath  not  shall  be  taken  away  even  that  which  he 
hath. 

30  And  cast  ye  the  unprofitable  servant  into 
outer  darkness :  there  shall  be  weeping  and  gnash- 
ing of  teeth. 

31  If  AVhen  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall 
he  sit  upon  the  throne  of  his  glory : 


17  them,  and  made  other  five  talents.  In 
like  manner  he  also  that  received  the  two 

18  gained  other  two.  But  he  that  received 
the   one  went    away  and    digged    in  the 

19  earth,  and  hid  his  lord's  money.  Now 
after  a  long  time  the  lord  of  those  i  servants 
Cometh,   and    maketh  a   reckoning  with 

20  them.  And  he  that  received  the  five  tal- 
ents came  and  brought  other  five  talents, 
saying.  Lord,  thou  deliveredst  unto  me 
five  talents:  lo,  I  have  gained  other  five 

21  talents.  His  lord  said  unto  him,  Well 
done,  good  and  faithful  '-^servant:  thou 
hast  been  faithful  over  a  few  things,  I 
will  set  thee  over  many  things :  enter  thou 

22  into  the  joy  of  thy  lord.  And  he  also  that 
received  the  two  talents  came  and  said, 
Lord,  thou  deliveredst  unto  me  two  tal- 
ents :  lo,  I  have  gained  other  two  talents. 

23  His  lord  said  unto  him.  Well  done,  good 
and  faithful  '^servant;  thou  hast  been 
faithful  over  a  few  things,  I  will  set  thee 
over  many  things:  enter  thou  into  the  joy 

24  of  thy  lord.  And  he  also  that  had  re- 
ceived the  one  talent  came  and  said.  Lord, 
I  knew  thee  that  thou  art  a  hard  man, 
reaping  where  thou  didst  not  sow,  and 
gathering  where  thou  didst  not  scatter; 

25  and  I  was  afraid,  and  went  away  and  hid 
thy  talent  in  the  earth :  lo,  thou  hast  thine 

26  own.  But  his  lord  answered  and  said 
unto  him.  Thou  wicked  and  slothful  -  ser- 
vant, thou  knewest  that  I  reap  where  I 
sowed  not,  and  gather  where  I  did  not 

27  scatter;  thou  oughtest  therefore  to  have 
put  my  money  to  the  bankers,  and  at  my 
coming  I  should  have  received  back  mine 

28  own  with  interest.  Take  ye  away  there- 
fore the  talent  from  him,  and  give  it  unto 

29  him  that  hath  the  ten  talents.  For  unto 
every  one  that  hath  shall  be  given,  and  he 
shall  have  abundance:  but  from  him  that 
hath  not,  even  that  which  he  hath  shall 

30  be  taken  away.  And  cast  ye  out  the  un- 
profitable ^  servant  into  the  outer  darkness : 
there  shall  be  the  weeping  and  gnashing 
of  teeth. 

31  But  when  the  Son  of  man  shall  come 
in  his  glory,  and  all  the  angels  with  him, 
then   shall   he   sit   on  the  throne   of   his 


Gr.  bond-servants.    -  Gr.  bond-servant. 


thai  of  the  pounds,  given  by  Luke  (chap.  19 :  12).  lu  that  parable  the  wicked  (irortjpos)  servant  cnlyjoses  his  pound, 
lu  this  be  receives  the  extreme  penalty  of  being  cast  into  the  outer  darkness.  Here,  therefore,  the  contrast  seems  to 
be  between  the  faithful  and  the  unbeliever;  but  there,  between  the  zealous  and  the  irresolute  disciple. 

16,  17.  The  first  two  servants  were  equally  industrious  and  successful.  They  each  doubled  the  amount  given. 
Talents.  This  word  has  become  the  common  word  in  English  for  capabilities,  and  this  use  is  derived  from  this 
parable. 

18.  Hid  his  lord's  money.  Acted  with  elaborate  contemptuousness  toward  it,  and  with  the  design  of  being 
free  from  responsibility. 

21.  Enter  thou  into  the  joy  of  thy  lord.  Become  participator  in  the  joy  of  thy  lord.  In  Sohar,  part  2, 
p.  7  (Amst.  edit.),  is  this :  "  He  who  shall  be  found  steadfast  in  his  faith,  shall  enter  into  the  light  of  his  king's  joy." 

34.  Hard.     Harsh.     Reaping  and  gathering  from  other  people's  labors. 

35.  Thou  hast  thine  own.  This  is  the  height  of  rebellious  impudence.  He  virtually  says,  "You  have  no 
right  to  more  than  you  gave,  and  here  you  have  it ;  "  thus  denying  his  right  lo  his  servant's  labor.  There  is  no  such 
impudence  in  the  wicked  servant  of  the  pounds  parable  in  Luke. 

27.  The  lord  shows  him  his  lolly  from  his  own  premises.  If  he  had  really  considered  him  so  harsh  a  master, 
he  would  have  done  his  best  to  increase  the  amount  given  him.  Really,  he  had  believed  his  master  a  careless  one, 
who  would  take  no  account  of  his  neglect;  but  he  falsely  alleges  that  he  had  regarded  him  as  unjust  in  demanding 
more  than  his  right.  The  sinner,  when  called  to  account,  will  call  God  severe;  but,  durmg  his  probation,  he  acts  as 
if  God  were  utterly  careless. 

29.  See  Luke  8  :  18.     Also  see  on  MaU.  13 :  12. 

30.  See  on  chap.  8:  12. 

31.  And  all  the   holy  angels  with    him.      This   clearly   indicates   the   final   coming  to  judgraonl  of  our 

67 


The  description  of 


ST.    MATTHEW.    XXV. 


the  last  judgment, 


32  And  before  him  shall  be  gathered  all  nations : 
and  he  shall  separate  them  one  from  another,  as  a 
shepherd  dividoth  his  sheep  from  the  goats: 

?,o  And  he  shall  set  the  sheep  on  his  right  hand, 
but  the  goats  on  the  left. 

34  Then  shall  the  King  say  unto  them  on  his  j 
right  hand,  Come,  ye  blessed  of  my  Father,  inherit 
the  kingdom  prepared  for  you  from  the  founda- 
tion of  the  world: 

35  For  I  was  an  hungred,  and  ye  gave  me  meat: 
I  was  thirsty,  and  ye  gave  me  drink:  I  was  a 
stranger,  and  ye  took  me  in : 

30  Naked,  and  ye  clothed  me :  I  was  sick,  and  ye 
visited  me:  I  was  in  prison,  and  ye  came  unto  me. 

37  Then  shall  the  righteous  answer  him,  saying, 
Lord,  when  saw  we  thee  an  hungred,  and  fed  thee  ? 
or  thirsty,  and  gave  thee  drink  ? 

38  When  saw  we  thee  a  stranger,  and  took  thee 
in  '?  or  naked,  and  clothed  thee  i 

39  Or  when  saw  we  thee  sick,  or  in  prison,  and 
came  unto  thee  ? 

40  And  the  King  shall  answer  and  say  unto 
them.  Yerily  I  say  unto  you,  Inasmuch  as  ye  have 
done  it  unto  one  of  the  least  of  these  my  brethren, 
ye  have  done  it  unto  me. 

41  Then  shall  he  say  also  unto  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels : 

42  For  I  was  an  hungred,  and  ye  gave  me  no 
meat:  I  was  thirsty,  and  ye  gave  me  no  drink: 

43  I  was  a  stranger,  and  ye  took  me  not  in: 
naked,  and  ye  clothed  me  not:  sick,  and  in  prison, 
anfl  ye  visited  me  not. 

44  Then  shall  they  also  answer  him,  saying, 
Lord,  when  saw  we  thee  an  hungred,  or  athirst,  or 
a  stranger,  or  naked,  or  sick,  or  in  prison,  and  did 
not  minister  unto  thee  ? 

45  Then  shall  he  answer  them,  saying,  Yerily  I 
say  unto  you,  Inasmuch  as  ye  did  it  not  to  one  of 
the  least  of  these,  ye  did  it  not  to  me. 

46  And  these  shall  go  away  into  everlasting 
punishment:  but  the  righteous  into  life  eternal. 


32  glory:  and  before  him  shall  be  gathered 
all  the  nations:  and  he  shall  separate 
them  one  from  another,  as  the  shepherd 
separateth   the   sheep    from   the   i goats: 

33  and  he   shall  set  the  sheep  on  his  right 

34  hand,  but  the  ^  goats  on  the  left.  Then 
shall  the  King  say  unto  them  on  his  right 
hand.  Come,  ye  blessed  of  my  Father,  In- 
herit the  kingdom  prepared  for  you  from 

35  the  foundation  of  the  world:  for'l  Avas  an 
hungred,  and  ye  gave  me  meat:  I  was 
thirsty,   and  ye  gave  me  drink:  I  was  a 

3G  stranger,  and  ye  took  me  in ;  naked,  and 
ye  clothed  me:  I  was  sick,  and  ye  visited 
me:  I  was  in  prison,  and  ye  came  unto 

37  nie.  Then  shall  the  righteous  answer 
him,  saying,  Lord,  when  saw  we  thee  an 
hungred,  and  fed  thee  ?   or  athirst,  and 

38  gave  thee  drink  V  And  when  saw  we  thee 
a  stranger,  and  took  thee  in  ?   or  naked, 

3'J  and  clothed  thee  ?  And  when  saw  we 
thee  sick,  or  in  prison,   and   came  unto 

40  thee  ?  And  the  King  shall  answer  and 
say  unto  them.  Yerily  I  say  unto  you,  In- 
asmuch as  ye  did  it  unto  one  of  these  my 
brethren,  even  those  least,  ye  did  it  unto 

41  me.  Then  shall  1h'  say  also  unto  them  on 
the  left  hand,  -  Drpait  frnm  me.  ye  cursed, 
into  the  eternal  tire  whiih  is  prepared  for 

42  the  devil  and  his  angels:  for  I  was  an 
hungred,  and  ye  gave  me  no  meat :  I  was 

43  thirsty,  and  ye  gave  me  no  drink :  I  was  a 
stranger,  and  ye  took  me  not  in;  naked, 
and  ye  clothed  me  not;  sick,  and  in  pris- 

44  on,  and  ye  visited  me  not.  Then  shall 
they  also  answer,  saying.  Lord,  when  saw 
we  thee  an  hungred,  or  athirst,'  or  a 
stranger,  or  naked,  or  sick,  or  in  prison, 

45  and  did  not  minister  unto  thee  ?  Then 
shall  he  answer  them,  saying,  Yerily  I 
say  unto  you.  Inasmuch  as  ye  did  it  not 
unto  one  of  these  least,  ye  did  it  not  unto 

46  me.  And  these  shall  go  away  into  eternal 
punishment:  but  the  "righteous  into  eter- 
nal life. 


1  Gr.  kids.    ^  Or,  Depart  from  me  mider 


Lord.      The   attendant   holy   ones   and   the   throne   betoken   the   crisis   further   made  clear   by   the    statement    in 
verse  46. 

S%.  Before  him  shall  be  gathered.  All  this  language  points  to  an  event,  and  not  a  series  of  events.  All 
nations.  Including  the  Jews.  He  shall  separate  them  one  from  another.  Not  one  nation  from  another, 
as  if  nations  were  godly  or  ungodly  in  the  block,  but  the  individuals  in  these  nations.  In  Greelc,  ai-rous,  not  aina. 
Goats,  as  of  small  value  compared  with  sheep,  are  used  to  denote  the  inferior  of  two  classes. 

33.  The  right  hand  was  the  side  of  honor  and  favor. 

34.  The  kingdom  of  light  and  love,  organized  under  Jesus  as  its  king,  was  prepared  for  man  before  man  was 
created. 

35.  Jesus  gives  the  invitation  to  enter  and  inherit  this  -kingdom,  because  they  had  shown  themselves  his  own 
people  by  their  treatment  of  him  in  his  representative  brethren.  They  had  not  deserved  the  kingdom,  but  they 
belonged  to  the  kingdom  (see  chap.  19 :  14). 

37.  When  saw  we  thee,  etc.  They  are  <<  the  righteous"  who  say  this,  those  who  have  been  identified  with 
the  right  and  godly  side  in  the  controversy  between  the  spirit  and  the  flesh  (Gal.  .^:  17).  They  are  not  called 
"  righteous,"  as  never  having  sinned,  or  done  wrong  (see  Job  1  :  1;  Ps.  37:  17,  et  pasmm).  Such  men  can  never 
boast  of  their  acts;  and,  in  their  desire  (through  a  true  humility)  to  forget  their  own  kindnesses  to  other  Christians, 
they  fail  to  realize  that  they  have  ministered  to  Christ  until  he  informs  them. 

'40.  Unto  one  of  these  my  brethren.  Christ's  presence  and  sympathy  with  the  humblest  disciple  could 
not  be  more  forcibly  put.  It  should  be  noted  that  not  a  general  bcnerolence  is  here  signified,  but  a  special  love  for 
Cltrist'n  own  brethren. 

41.  Prepared  for  the  devil.  The  eternal  fire  was  prepared  for  the  Devil  and  his  angels,  but  Is  partaken  of 
by  those  whom  the  Devil  and  his  angels  have  seduced. 

4.5.  Inasmuch  as  ye  did  it  not  to  one  of  these  least.  The  want  of  attention  to  Christ's  brethren  did 
not  of  itself  condemn  them,  any  more  than  attention  to  Christ's  brethren  won  eternal  life  for  the  otlters;  but  it 
showed  that  they  belonged  to  the  ungodly  side  in  the  controversy  between  the  spirit  and  the  flesh.  These  acts  and 
their  absence  are  i?u/««<;V»).s  of  character.  ^ 

46.  Eternal  punishment  -  eternal  life.  One  is  as  perpetual  as  the  other.  Punishment,  moreover,  implies 
a  conscious  existence. 

6S 


The  rulers  conspire 


ST.  MATTHEW,  XXVI. 


against  Christ 


CHAPTER    XXVI. 

1.  The  rulers  conspire  against  Christ,  6.  The  woman  anointeth  his  head.  14.  Judas  selleth  him.  17.  Christ 
eateth  the  passover :  26.  institnteth  his  holy  supper;  36.  prayeth  in  the  garden!  47.  and  being  betrayed 
with  a  kiss,  57.  is  carried  to  Caiaphas,  69.  and  denied  of  Peter. 


1  And  it  came  to  pass,  when  Jesus  had  finished 
all  these  sayings,  he  said  unto  his  disciples, 

2  Ye  know  that  after  two  days  is  the  feast  of  the 
passover,  and  the  Son  of  man  is  betrayed  to  be 
crucified. 

3  Then  assembled  together  the  chief  priests,  and 
the  scribes,  and  the  elders  of  the  people,  unto  the 
palace  of  the  high  priest,  who  was  called  Caiaphas, 

4  And  consulted  that  they  might  take  Jesus  by 
subtilty,  and  kill  li'un. 

.5  But  they  said.  Not  on  the  feast  clay,  lest  there 
be  an  uproar  among  the  people. 

6  T  Now  when  Jesus  was  in  Bethany,  in  the 
house  of  Simon  the  leper, 

7  There  came  unto  him  a  woman  having  an 
alabaster  box  of  very  precious  ointment,  and 
poured  it  on  his  head,  as  he  sat  at  meat. 

8  But  when  his  disciples  saw  it,  they  had  indig- 
nation, saying.  To  what  purpose  is  this  waste  ? 

9  For  this  ointment  might  have  been  sold  for 
much,  and  given  to  the  poor. 

10  When  Jesus  understood  it,  he  said  unto  them. 
Why  trouble  ye  the  woman  ?  for  she  hath  wrought 
a  good  work  upon  me. 

11  For  ye  have  the  poor  always  with  you;  but 
me  ye  have  not  always. 

12  For  in  that  she  hath  pouned  this  ointment  on 
my  body,  she  did  it  for  my  burial. 


1  AxD  it  came  to  pass,  when  Jesus  had 
finished  all  these  words,  he  said  unto  his 

2  disciples,  Ye  know  that  after  two  days  the 
passover  cometh,  and  the  Son  of  man  is 

3  delivered  up  to  be  crucified.  Then  were 
gathered  together  the  chief  priests,  and 
the  elders  of  the  people,  unto  the  court  of 
the  high  priest,  who  was  called  Caiaphas; 

4  and  they  took  counsel  together  that  they 
might  take  Jesus  by  subtilty.  and  kill  him. 

.5  But  they  said.  Not  during  the  feast,  lest 
a  tumult  arise  among  the  "people. 

6  Now  when  Jesus  was  in  Bethany,  in  the 

7  house  of  Simon  the  leper,  there  came  unto 
him  a  woman  having  i  an  alabaster  cruse 
of  exceeding  precious  ointment,  and  she 
poured  it  upon  his  head,  as  he  sat  at  meat. 

8  But  when  the  disciples  saw  it,  they  had 
indignation,  saying.  To  what  purpose  is 

9  this  waste?  For  this  ointment  might 
have  been  sold  for  much,  and  given  to  the 

10  poor.  But  Jesus  perceiving  it  said  unto 
them.  Why  trouble  ye  the  woman  ?  for  she 

11  hath  wroiight  a  good  Avork  upon  me.  For 
ye  have  the  poor  always  with  you;  but  me 

12  ye  have  not  always.  For  in  that  she 
-  poured  this  ointment  upon  my  body,  she 

13  did  it  to  prepare  me  for  burial.     Verily  I 


Or,  afiask.    ^  Gr.  cast. 


2.  The  passover  was  appointed  (Exod.  12)  as  a  memorial  of  the  salvation  of  Israel  when  the  firstborn  of  Egypt 
were  destroyed.  It  was  one  of  the  most  prominent  types  of  the  salvation  of  the  spiritual  Israel  by  the  blood  of  the 
Lamb  of  God.  This  was  the  fourth  Passover  in  the  course  of  our  Lord's  ministry.  The  four  are  distinguished  in 
John's  Gospel  (as  John  especially  dwells  on  the  events  In  Jerusalem)  thus  :  — 


First  Passover John  2 : '. 

Second  Passover John  5  : 

(Some  doubt  regarding  this.) 

Third  Passover John  6  : 

Fourth  I'assover John  13: 


Our  Lord  now  specifies  the  time  for  his  suffering,  of  which  he  had  spoken  more  generally  three  times  to  his  disciples 
(chap.  16:21,  17:22,  20:18).  Perhaps,  from  the  language  in  chap.  16:21,  we  may  gather  that  he  often  thereafter 
referred  to  his  coming  death. 

3.  The  court  of  the  high  priest.  To  which  place,  the  second  night  after,  our  Lord  was  first  brought  when 
arrested  (see  verses  57,  5S).  Caiaphas.  Joseph  Caiaphas  was  high  priest  from  A.D.  26  to  A.D.  36.  He  was  a 
Sadducee,  and  son-in-law  of  Annas,  a  previous,  but  deposed,  high  priest.  He  seems  to  have  associated  his  father-in- 
law  with  him  in  the  office  (see  Luke  3  : 2,  John  18  :  13,  24,  and  Acts  4:6). 

6.  Bethany  (now  el-Azariyeh)  is  a  village  pleasantly  situated  on  the  eastern  foot  of  the  Mount  of  Olives,  nearly 
two  miles  east  of  -Jerusalem  (see  on  chap.  21'1).  Simon  tlie  leper.  Of  course  he  could  not  h.ave  been  a  leper 
when  he  gave  this  entertainment.  He  was  probably  one  of  those  lepers  whom  Christ  had  healed.  From  the  parallel 
narrative  of  .John  (.John  12:4),  compared  with  John  13:2,  one  might  conjecture  that  this  Simon  was  the  father  of 
Judas  Iscariot. 

7.  A  woman.  In  John's  account  (John  12:3),  we  find  this  woman  to  be  Mary,  sister  of  Lazarus.  Matthew's 
suppression  of  the  name  is  caused,  perhaps,  by  the  danger  of  involving  the  Bethany  family  in  trouble,  as  surviving 
when  he  wrote.  This  narrative,  as  given  by  Matthew,  Mark,  and  .John,  must  not  be  confounded  with  that  of  Luke 
7:. 36-50.  An  alabaster  cruse  of  exceedingr  precious  ointment.  This  same  phrase  occurs  in  Herod.  3:20. 
The  alabaster  was  the  crystallized  carbonate  of  lime  (says  Sir  Gardiner  Wilkinson),  of  a  yellowish  color,  generally 
marked  with  waving  lines,  which  we  call  Oriental  alabaster  and  etalagmitic  arragonite,  very  different  from  the 
white,  soft  sulphate  of  lime  so  much  used  in  Italy.  Although  the  word  alabaster  seems  to  mark  the  material  of 
which  the  cruse  was  made,  yet  it  is  probable  (from  Pliny)  th.it  the  term  became  significant  only  of  weight.  The 
alabastron  would  hold  about  a  pound  (compare  John  12  :  3).  The  ointment  is  called  "  nard  "  by  Mark  and  John.  It 
was  an  oil. 

8.  His  disciples.  Judas  made  the  remark  (John  12:4),  but  doubtless  some  of  the  others  sympathized  with 
him  in  the  thought. 

12.  Slie  did  it  to  prepare  me  for  burial.  Jesus  here  testifies  to  Mary's  keen  spiritual  insight  and  her  lofty 
faith.  She  anticipated  the  suffering  th.it  was  so  soon  to  come,  and  our  Lord  accordingly  gives  her  a  promise  of 
special  honor. 


Judas  selleth  Christ 


ST.    MATTHEW.    XXVT. 


for  thirty 


of  silver- 


is  Verily  I  say  unto  you,  Wheresoever  this 
gospel  shall  be  preached  in  the  whole  world,  tltfo-i; 
shall  also  this,  that  this  woman  hath  done,  be  told 
for  a  memorial  of  her. 

14  1  Then  one  of  the  twelve,  called  Judas 
Iscariot,  went  unto  the  chief  priests, 

15  And  said  unto  them,  What  will  ye  give  me, 
and  I  will  deliver  him  unto  you?  And  they 
covenanted  with  him  for  thirty  pieces  of  silver. 

16  And  from  that  time  he  sought  opportunity  to 
betray  him. 

IT  1  Now  the  first  daij  of  the  feast  of  unleav- 
ened bread  the  disciples  came  to  .Jesus,  saying  unto 
him,  Where  wilt  thou  that  we  prepare  for  thee  to 
eat  the  passover  ? 

18  And  he  said,  Go  into  the  city  to  such  a  man, 
and  say  unto  him,  The  Master  saith,  My  time  is  at 
liand;  I  will  keep  the  passover  at  thy  house  with 
my  disciples. 

19  And  the  disciples  did  as  Jesus  had  appointed 
them ;  and  they  made  ready  the  passover. 

20  Now  when  the  even  was  come,  he  sat  down 
with  the  twelve. 

21  And  as  they  did  eat,  he  said,  Verily  I  say 
unto  you,  that  one  of  you  shall  betray  me. 

22  And  they  were  exceeding  sorrowful,  and 
began  every  one  of  them  to  say  unto  him,  Lord,  is 
it  I? 

23  And  he  answered  and  said.  He  that  dippeth 
his  hand  with  me  in  the  dish,  the  same  shall  be- 
tray mc. 

24  The  Son  of  man  goeth  as  it  is  written  of 
him:  but  woe  unto  that  man  by  whom  the  Son 
of  man  is  betrayed  1  it  had  been  good  for  that  man 
if  he  had  not  been  born. 

2')  Then  Judas,  which  betrayed  him,  answered 
and  said.  Master,  is  it  1?  He  said  unto  him. 
Thou  hast  said. 

26  H  And  as  they  were  eating,  Jesus  took  bread, 
and  blessed  it,  and  brake  it,  and  gave  it  to  the 
disciples,  and  said,  Take,  eat;  this  is  my  body. 


say  unto  you.  Wheresoever  ^this  gospel 
shall  be  preached  in  the  whole  world,  that 
also  which  this  woman  hath  done  shall  be 
spoken  of  for  a  memoi'ial  of  her. 

14  Then  one  of  the  twelve,  who  was  called 
Judas  Iscai'iot,  went  unto  the  chief  priests, 

15  and  said,  What  are  ye  willing  to  give  me, 
and  I  will  deliver  him  unto  you  ?  And 
they  weighed  unto  him  thirty  pieces  of 

IG  silver.  And  from  that  time  he  sought 
opportunity  to  deliver  him  unto  them. 

17  Now  on  the  first  day  of  unleavened 
bread  the  disciples  came  to  Jesus,  saying, 
Where  wilt  thou  that  we  make  ready  for 

18  thee  to  oat  the  passover  ?  And  he  said. 
Go  into  the  city  to  such  a  man,  and  say 
unto  him.  The  "^  JNIaster  saith.  My  time  is 
at  hand ;  I  keep  the  passover  at  thy  house 

19  with  my  disciples.  And  the  disciples  did 
as  Jesus  appointed  them;  and  they  made 

20  ready  the  passover.  Now  when  even  was 
come,   he  was   sitting  at   meat  with  the 

21  twelve  3  disciples  ;  and  as  they  were  eating, 
he  said,  Verily  I  say  imto  you,  that  one  of 

22  you  shall  betray  me.  And  they  were  ex- 
ceeding sorrowful,  and  began  to  say  unto 

2.3  him  evei-y  one,  Is  it  I,  Lord  ?  And  he 
answered  and  said.  He  that  dipped  his 
liand  with  me  in  the  dish,  the  same  shall 

24  betray  me.  The  Son  of  n^an  goeth,  even 
as  it  is  written  of  him:  but  woe  unto  that 
man  through  whom  the  Son  of  man  is  be- 
trayed !   good  were  it  *  for  that  man  if  he 

25  had  not  been  born.  And  Judas,  which 
betrayed  him,  answered  and  said,  Is  it  I, 
Kabbi  ?     ltd  saitli  unto  him.  Thou  hast 

26  said.  And  as  they  were  eating,  Jesus  took 
^  bread,  and  blessed,  and  brake  it;  and  he 
gave  to  the  disciples,  and  said.  Take,  eat; 

27  this  is  my  body.  And  he  took  ''a  cup, 
and  gave  thanks,  and  gave  to  them,  say- 


Or,  these  < 


tidings.    ^  Or,  Teacher.    ^  Many  authorities,  some  ancient,  omit  disciples.    *  Gr.  /o; 
7nan.    ^  Or,  a  loaf.    "  Some  ancient  autliorities  read  (he  cup. 


if  that 


15.  Thirty  pieces  of  silver.  Zech.  11 :  12.  Thirty  shekels  are  intended,  which  are  about  twenty  dollars,  the 
price  of  a  slave  (Exod.  21 :  32).  Judas  sold  the  Lord  as  a  slave  is  sold,  and  counted  him  of  no  more  value  than 
a  bond-servant  (Phil.  2  :  7). 

17.  The  first  day  of  unleavened  bread.  See  Exod.  12,  Lev.  23,  Num.  28,  and  Deut.  16.  This  feast  began 
with  the  Passover  meal  at  the  sunset  of  the  fourteenth  day  of  Xisan,  and  ended  at  the  sunset  of  the  twenty-first. 
The  whole  of  the  fourteenth  day  was  thus  called  "  the  first  day  of  the  feast." 

19.  They  made  ready  the  passjtver.  It  has  been  a  mooted  question  whether  -Jesus  partook  of  the  Passover 
at  this  time ;  several  passages  in  John's  Gospel  appearing  to  assert  that  the  Passover  of  that  year  was  celebrated  on  the 
day  on  which  Jesus  died,  and  thus  the  day  after  the  institution  of  the  Lord's  Supper.  Many,  to  reconcile  the  appar- 
ent discrepancy,  suppose  that  the  true  day  for  the  Passover  was  that  which  our  Lord  observed,  but  that  the  people, 
by  an  error  in  calculation,  observed  the  next  day.  Others  say  that  Jesus  anticipated  the  Passover  meal  by  a  whole 
day.  Dr.  Robinson  (in  his  notes  to  his  valuable  "  Harmony  ")  shows  that  the  words  used  by  John  are  not  antagonistic 
to  the  clear  declaration  of  the  other  evangelists,  that  Jesus  did  keep  the  regular  Passover,  and  hence  that  there  is  uo 
reason  for  the  conjecture  of  two  Passovers. 

2.3.  He  that  dipped  his  hand  with  me  in  the  dish.  This  is  a  general  statement,  not  designating  Judas 
(see  Mark  14  :  20).  It  is  as  much  as  to  say,  "  A  disciple  and  apostle  shall  betray  me."  In  John  13  :  26,  we  have  a 
special  indication,  given  by  Jesus  lo  John,  which  is  not  to  be  confounded  with  this. 

2.5.  Judas  seems  not  to  liave  asked  the  question  at  first  with  the  others ;  but  afterward,  that  he  might  not  be  con- 
spicuous  by  his  failure,  he  asks,  and  receives  the  Lord's  affirmative  answer.  Thou  hast  said.  A  Hebrew  affir- 
mation. 

26.  As  they  were  eatine,  Jesus  took  bread.  Here  begins  the  account  of  the  institution  of  the  Lord's 
Supper,  after  the  Passover.    The  order  of  the  Passover  meal  among  the  Jews  was  this  :  — 


1.  A  cup  of  wine. 

2.  Bitter  herbs. 

3.  Unleavened  bread  and  sauce  (charoseth). 

4.  Second  cup. 


5.  Unlea\ened  bread  and  sauce  (charoseth). 

6.  The  flesh. 

7.  Third  cup, —  "  cup  of  blessing."' 


'  A  fourth  cup  was  sometimes  added. 


The  institution  of 


ST.    MATTHEW,    XXVI. 


the  Lord's  supper, 


27  And  he  took  tho  cup,  and  gave  thanks,  and 
gave  it  to  them,  saying.  Drink  ye  all  of  it; 

28  For  this  is  my  blood  of  the  new  testament, 
which  is  shed  for  many  for  the  remission  of  sins. 

29  But  I  say  unto  you,  I  will  not  drink  hence- 
forth of  this  fruit  of  the  vine,  until  that  day  when 
I  drink  it  new  with  you  in  my  Fatlier's  kingdom. 

30  And  when  they  had  sung  an  hymn,  they  went 
out  into  the  mount  of  Olives. 

31  Then  saith  Jesus  unto  them.  All  ye  shall  be 
offended  because  of  me  this  night:  for  it  is  written, 
I  will  smite  the  shepherd,  and  the  sheep  of  the 
fiock  shall  be  scattered  abroad. 

32  But  after  I  am  risen  again,  I  will  go  before 
j'ou  into  Galilee. 

33  Peter  answered  and  said  unto  him,  Though 
all  men  shall  be  offended  because  of  thee,  yet  will 
1  never  be  offended. 

34  Jesus  said  unto  him,  Yerily  I  say  unto  thee. 
That  this  night,  before  the  cock  crow,  thou  shalt 
deny  me  thrice. 

3.")  Peter  said  unto  him,  Though  I  should  die 
with  thee,  yet  will  I  not  deny  thee.  Likewise 
also  said  all  the  disciples. 

36  U  Then  cometh  Jesus  with  them  unto  a 
place  called  Gethsemane,  and  saith  unto  the  dis- 
ciples. Sit  ye  here,  while  I  go  and  pray  yonder. 

37  And  he  took  with  him  Peter  and  the  two 
sons  of  Zebedee,  and  began  to  be  sorrowful  and 
very  heavy. 

38  Then  saith  he  tuito  them,  My  soul  is  exceed- 
ing sorrowful,  even  unto  death:  tarry  ye  here,  and 
watch  with  me. 

39  And  he  went  a  little  farther,  and  fell  on  his 
face,  and  prayed,  saying,  O  my  Father,  if  it  be 
])ossible,  let  this  cup  pass  from  me:  nevertheless 
not  as  I  will,  but  as  thou  wilt. 

40  And  he  cometh  unto  the  disciples,  and  find- 
eth  them  asleep,  and  saith  unto  Peter,  What, 
could  ye  not  watch  with  me  one  hour  ? 


28  ing,  Drink  ye  all  of  it ;  for  this  is  my 
blood  of  1  the  '^covenant,  which  is  shed  for 

29  many  unto  remission  of  sins.  But  I  say 
unto  you,  I  will  not  drink  henceforth 
of  this  fruit  of  the  vine,  until  that  day 
when  I  drink  it  new  with  you  in  my 
Father's  kingdom, 

30  And  when  they  had  sung  a  hymn,  they 
went  out  unto  the  mount  of  Olives. 

31  Then  saith  Jesus  unto  them.  All  ye 
shall  be  ^  offended  in  me  this  night :  for  it  is 
written,  I  will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scattered  abroad, 

32  But  after  I  am  raised  up,  I  will  go  before 

33  you  into  Galilee.  But  Peter  answered  and 
said  unto  him.  If  all  shall  be  ^  offended  in 

34  thee,  I  will  never  be  ^  offended.  Jesus 
said  unto  him,  Verily  I  say  unto  thee,  that 
this   night,   before  the   cock   crow,   thou 

35  shalt  deny  nie  thrice.  Peter  saith  unto 
him.  Even  if  I  must  die  with  thee,  yet 
will  I  not  deny  thee.  Likewise  also  said 
all  the  disciples. 

36  Then  cometh  Jesus  with  them  unto  *  a 
place  called  Gethsemane,  and  saith  mito 
his  disciples,  Sit  ye  here,  while  I  go  yon- 

37  der  and  pray.  And  he  took  with  him 
Peter  and  the  tAvo  sons  of  Zebedee,  and 
began  to  be  sorrowful  and  sore  troubled, 

38  Then  saith  he  unto  them.  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death :  abide 

39  ye  here,  and  watch  with  me.  And  he  went 
forward  a  little,  and  fell  on  his  face,  and 
prayed,  saying,  O  my  Father,  if  it  be  pos- 
sible, let  this  cup  pass  away  from  me: 
nevertheless,  not  as   I  will,  but  as  thou 

40  wilt.  And  he  cometh  unto  the  disciples, 
and  findeth  them  sleeping,  and  saith  unto 
Peter,  What,  could  ye  not  watch  with  me 

41  one  hour  ?    ^  Watch   and    pray,   that  ye 


Or,  the  Ustument. 


Many  ancient  authorities  insert  »eit'.    3  Gr.  caused  to  sUnnble. 
ground.    ^  Or,  Watch  ye,  and  pray  that  ye  enter  not. 


Gr.  an  enclosed  piece  of 


27.  A  cnp.  The  last  cup  of  the  Passover  meal,  which  was  either  the  third  or  the  fourth.  He  makes  this  last 
cup  to  symbolize  his  covenant-blood,  that  blood  which  was  so  soon  to  be  shed  to  establish  the  covenant  of  God's 
grace  with  his  disciples. 

39.  I  will  not  drink  henceforth.  Jesus  would  not  again  partake  of  the  Passover  with  them  until  he  should 
meet  thera  in  the  new  order  of  things,  when  God's  kingdom  would  be  perfected  by  his  death.  The  drinking  of  the 
fruit  of  the  vine  is  specialized  by  the  demonstrative  "  this  fruit  of  the  vine;  "  i.e.,  this  Passover  wine.  He  would 
drink  the  wine  new  (that  is,  in  a  new  character,  as  representing  his  past  passion)  in  the  heavenly  kingdom.  This  la 
probably  figurative  language  for  the  enjoyment  with  thera  of  the  accomplished  work  of  redemption.  The  word  new  is 
Kocfdi',  not  viov,  the  latter  of  which  would  be  used  to  denote  wine  recently  made. 

30.  A  hymn.    The  second  portion  of  the  Ilallel ;  i.e.,  Ps.  115-Ps.  118. 

31.  Shall  be  ofyended.  Shall  stumble.  The  disciples,  without  e.\ception,  were  to  fail  in  their  steadfastness, 
and  leave  their  Master  alone.     The  quotation  is  frora^ech.  13:  7. 

32.  I  will  go  before  you  as  a  shepherd. 

34.  Before  the  cock  crow.  Mai-k  (chap.  14 :  30)  says  "  before  the  cock  crow  twice."  There  are  two  periods 
of  cock-crowing,  —  one  about  midnight,  and  the  other  about  daybreak.  Mark  is  more  circumstantial,  and  refers  to 
both  ;  the  other  evangelists  only  to  the  latter.  There  is  a  formal,  but  no  real,  discrepancy  between  thera.  Kot  only 
the  time  of  cock-crowing  is  referred  to,  but  the  actual  crowing  of  some  particular  cock,  as  the  sequel  shows.  Deny 
me.    In  Luke  22 :  34,  more  fully,  "  deny  that  thou  knowestme." 

36.  Gethsemane  meaus  "oil-press,"  and  was  some  well-known  spot  enclosed  (x^rro?,  John  18:  1)  near  the 
western  foot  of  the  Mount  of  Olives,  opposite  the  city. 

37.  I'eter,  James,  and  John,  as  more  highly  privileged  than  the  other  disciples,  are  taken  nearer  to  the  place  of 
anguish,  as,  on  the  mount  of  transfiguration,  they  had  been  taken  nearer  to  the  glory. 

38.  The  sorrow  was  to  end  only  at  death.  Watch  with  me.  This  seems  to  be  the  natural  desire  of  an  afHictcd 
soul,  seeking  to  be  alone,  and  yet  to  have  friends  near  by,  and  in  sympathy. 

39.  This  cup  of  suffering,  not  simply  nor  chiefly  In  the  body,  but  in  the  soul.  He  bare  our  sins  In  his  own 
body  on  the  tree  (1  Pet.  2:  24).  The  bodily  sufferings,  through  which  he  was  to  die,  were  coming  upon  him  as 
pcnurges  to  his  soul,  on  account  of  his  peculiar  condition  as  a  perfect  man  and  a  divine  man;  and  the  agony  iu  Geth- 
semane, before  the  bodily  sufferings.  Is  nature's  shrinking  from  such  a  fearful  visitation. 

40.  Sleeping.  Luke  the  physician  gives  the  reason,  "  for  sorrow."  Our  Lord  had  probably  remained  absent 
some  time  :  it  was  late  in  the  night,  and  their  sadness  at  the  gloomy  aspect  of  affairs  had  unnerved  them.  Iu  such 
condiiious  sleep  is  natural. 

71 


Christ  being  betrayed, 


ST.    MATTHEW,    XXVI. 


is  carried  to  Caiaphas, 


41  Watch  and  pray,  that  ye  enter  not  into  temp- 
tation: the  spirit  indeed  is  willing,  but  the  flesh 
in  weak. 

42  He  went  away  again  the  second  time,  and 
prayed,  saying,  O  my  Father,  if  this  cnp  may  not 
pass  away  from  me,  except  I  drink  it,  thy  will  be 
done. 

43  And  he  came  and  found  them  asleep  again : 
foi-  their  eyes  were  heavy. 

44  And  he  left  them,  and  went  away  again,  and 
prayed  the  third  time,  saying  the  same  words. 

45  Then  cometli  he  to  his  disciples,  and  saith 
unto  tliem.  Sleep  on  now,  and  take  i/oiir  rest:  be- 
hold, the  hour  is  at  hand,  and  the  Son  of  man  is 
betrayed  into  the  hands  of  sinners. 

46  IMse,  let  us  be  going:  behold,  he  is  at  hand 
that  doth  betray  me. 

47  'a  And  while  he  yet  spake,  lo,  .Judas,  one  of 
the  twelve,  came,  and  with  him  a  great  multitude 
with  swords  and  staves,  from  the  chief  priests  and 
elders  of  the  people. 

48  Xow  he  that  betrayed  him  gave  them  a  sign, 
saying.  Whomsoever  I  shall  kiss,  that  same  is  he: 
hold  him  fast. 

4U  And  forthwith  he  came  to  Jesus,  and  said, 
Hail,  Master;  and  kissed  him. 

50  And  Jesus  said  unto  him.  Friend,  wherefore 
art  thou  come  ?  Then  came  they,  and  laid  hands 
on  JesuS;  and  took  him. 

51  And,  behold,  one  of  them  which  were  with 
Jesus  stretched  out  /ils  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high  priest's,  and  smote 
off  his  ear. 

52  Then  said  Jesus  unto  him,  Put  up  again  thy 
sword  into  his  place:  for  all  they  that  take  the 
sword  shall  perish  with  the  sword. 

5:3  Thinkest  thou  that  I  cannot  now  pray  to  my 
Father,  and  he  shall  presently  give  me  more  than 
twelve  legions  of  angels  ? 

.54  But  how  then  shall  the  scriptures  be  fulfilled, 
that  thus  it  must  be  ? 

55  In  that  same  hour  said  Jesus  to  the  multi- 
tudes, Are  ye  come  out  as  against  a  thief  with 
swords  and  staves  for  to  take  me  ?  I  sat  daily 
with  you  teaching  in  the  temple,  and  ye  laid  no 
hold  on  me. 

56  But  all  this  was  done,  that  the  scriptures  of 
the  prophets  might  be  fulfilled.  Then  all  the 
discijdes  forsook  him,  and  fled. 

37  TI  And  they  that  had  laid  hold  on  Jesus  led 
hi)n  away  to  Caiaphas  the  high  priest,  where  the 
scribes  and  the  elders  were  assembled. 


enter  not  into  temptation:  the  spirit  in- 
deed is   willing,   but  the  flesh  is   weak. 

42  Again  a  second  time  he  went  away,  and 
prayed,  saying,  O  my  Father,  if  this  can- 
not pass  away,  except  I  drink  it,  thy  will 

43  be  done.  And  he  came  again  and  fomicj 
them  sleeping,  for  their  eyes  were  heavy. 

44  And  he  left  them  again,  and  went  away, 
and  prayed  a  third  time,  saying  again  the 

45  same  words.  Then  cometh  he  to  the  dis- 
ciples, and  saith  unto  them,  Sleep  on  now, 
and  take  your  rest:  behold,  tlie  hour  is  at 
hand,   and   the  Son   of  man   is  betrayed 

46  unto  the  hands  of  sinners.  Arise,  let  us  be 
going:  behold,  he  is  at  hand  that  betrayeth 
me. 

47  And  while  he  yet  spake,  lo,  Judas,  one 
of  the  twelve,  came,  and  with  him  a  great 
multitude  with  swords  and  staves,  from 
the  chief  ptiests  and  elders  of  the  people. 

48  Xow  he  that  betrayed  him  gave  them  a 
sign,   saying,  AMiomsoever  I   shall   kiss, 

49  that  is  he:  take  him.  And  straightway  lie 
came  to  Jesus,  and  said,  Hail,  Rabbi;  and 

50  1  kissed  him.  And  Jesus  said  unto  him, 
Friend,  do  that  for  which  thou  art  come. 
Then  they  came  and  laid  hands  on  Jesus, 

51  and  took  him.  And  behold,  one  of  them 
that  were  with  Jesus  stretched  out  his 
hand,  and  drew  his  sword,  and  smote  the 
-  servant  of  the  high  priest,  and  struck  off 

52  his  ear.  Then  saith  Jesus  unto  him,  Put 
up  again  thy  sword  into  its  place:  for  all 
they  that  take  the  sword  shall  perish  with 

53  the  sword.  Or  thinkest  thou  that  I  can- 
not beseech  my  Father,  and  he  shall  even 
now  send   me  more  than  twelve   legions 

54  of  angels  ?  How  then  should  the  scrip- 
tures be  fulfilled,  that  thus  it  nuist  be  ? 

55  In  that  hour  said  Jesus  to  the  multitudes, 
Are  ye  come  out  as  against  a  robber  with 
swords  and  staves  to  seize  me  ?  I  sat  daily 
in  the  temi)le  teaching,  and  ye  took  me 

56  not.  But  all  this  is  come  to  pass,  that  the 
scriptures  of  the  prophets  might  be  ful- 
filled. Then  all  the  disciples  left  him,  and 
fled. 

57  And  they  that  had  taken  Jesus  led  him 
away  to  t/w  houne  of  Caiaphas  the  high 
priest,  where  the  scribes   and   the  elders 

58  were  gathered  together.  But  Peter  fol- 
lowed him  afar  off,  unto  the  court  of  the 


Gr.  kissed  him  much.    -  Gr.  bond- 


41.  Into  temptation.     So  thai  the  preparation  of  the  soul  for  a  crisis  shall  be  lacking. 

45.  Sleep  on  now,  etc.  There  seems  to  be  a  delicate  and  kindly  irony  in  this,  not  inconsistent  with  the 
circumstances.  "  Sleep  on  now,  and  take  your  rest.  I  am  going  to  be  seized;  but,  of  course,  you  need  not  care  for 
that.  You  could  not  watch  with  me  in  my  past  need.  You  will  scarcely  stand  by  me  when  I  am  seized."  In  the 
40th  verse,  the  irony  gives  way  to  direct  and  earnest  speech. 

47.  One  of  the  twelve.    P>nphasizing  his  crime.    Staves.    Clubs. 

49.  Kissed  him.  "  Kissed  him  repeatedly  "  is  the  meaning  of  the  word,  a  different  one  from  that  in  the  pre- 
ceding verse. 

.50.  Do  that  for  which  thou  art  come.  A  rebuke  to  his  hypocrisy.  John  here  inserts  the  account  of  the 
miraculous  staggering  and  falling  of  the  mob  at  Jesus  declaring  himself  (.Johji  18  :  4-9). 

.51.  One  of  them.  Simon  Peter.  The  servant's  name  was  Malchus  (Johu  18:  10).  Luke  mentions  our  Lord's 
miraculous  cure  of  the  ear  (Luke  22  :  .51). 

.53.  Twelve  legions.    Definite  for  indefinite. 

55.  The  multitudes.  We  see,  from  Luke  22:  52,  that  some  of  the  chief  priests  and  elders  had  come  in  the 
crowd,  in  their  anxiety  to  secure  -Jesus. 

5(5.  Left  him  and  Hed.    They  had  yielded  to  the  "  temptation  "  (verse  41). 

57.  The  house  of  Caiaphas.  This  was  apparently  the  place  of  meeting  for  the  chief  conspirators.  They 
would  conduct  Jesus  before  a  regular  Sanhedrim  meeting  as  soon  as  the  new  day  should  arrive.  In  John  (18  :  13-24), 
we  see  it  was  Annas  who  first  examined  Jesus,  aud  Iheu  sent  him  to  Caiaphas.  They  probably  both  occupied  tha 
same  residence,  the  palace  of  the  high  priest. 


72 


Christ  is  accused  of  blasphe 


ST.    MATTHEW,    XXVI. 


and  denied  of  Peter 


5S  But  Peter  followed  him  afar  off  iinto  the  high 
priest's  palace,  ami  went  in,  and  sat  with  the  ser- 
vants, to  see  the  end. 

59  Now  tlie  chief  priests,  and  elders,  and  all  the 
council,  sought  false  witness  against  Jesus,  to  put 
him  to  death ; 

60  But  found  none:  yea,  though  many  false 
witnesses  came,  yet  found  they  none.  At  the 
last  came  two  false  witnesses, 

61  And  said,  Thi&fclloK  said,  I  am  able  to  destroy 
the  temple  of  God,  and  to  build  it  in  three  days. 

62  And  tlie  high  i^riest  arose,  and  said  unto 
him,  Answerest  thou  nothing  ?  what  is  it  xohich 
these  witness  against  thee  ? 

63  But  .Jesus  held  his  peace.  And  the  high 
priest  answered  and  said  unto  him,  I  adjure  thee 
by  the  living  God,  that  thou  tell  us  whether  thou 
be  the  Christ,  the  Son  of  God. 

64  Jesus  saith  unto  him,  Thou  liast  said:  never- 
theless I  say  unto  you.  Hereafter  shall  ye  see  the 
Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

65  Tlien  the  high  priest  rent  his  clothes,  saying, 
He  hath  spoken  blasphemy;  what  further  need 
have  we  of  witnesses  ?  behold,  now  ye  have  heard 
his  blasphemy. 

66  What  think  ye  ?  They  answered  and  said. 
He  is  guilty  of  death. 

67  Then  did  they  spit  in  his  face,  and  buffeted 
him;  and  others  smote  1dm  with  the  palms  of 
their  hands, 

68  Saying,  Prophesy  unto  us,  thou  Christ,  Who 
is  he  that  smote  thee  ? 

69  Now  Peter  sat  without  in  the  palace:  and  a 
damsel  came  unto  him,  saying,  Thou  also  wast 
witli  Jesus  of  Galilee. 

TO  But  he  denied  before  them  all,  saying,  I  know 
not  what  thou  sayest. 

"1  And  when  he  was  gone  out  into  the  porch,  an- 
other maid  saw  hira,  and  said  unto  them  that  were 
tliere,  1\\\?,  fellow  was  also  with  Jesus  of  Nazareth. 

72  And  again  he  denied  with  an  oath,  I  do  not 
know  the  man. 


high  priest,  and  entered  in,  and  sat  with 

.59  the  officers,  to  see  the  end.     Now  the  chief 

priests  and  the  whole  council  sought  false 

witness  against  Jesus,  that  they  might  put 

60  him  to  death;  and  they  found  it  not, 
though  many  false  witnesses  came.     But 

61  afterward  came  two,  and  said.  This  man 
said,  I  am  able  to  destroy  the  i  temple  of 

62  God,  and  to  build  it  in  three  days.  And 
the  high  priest  stood  up,  and  said  unto 
him,  Answerest  thou  nothing  ?  what  is  it 

63  which  these  witness  against  thee?  But 
Jesus  held  his  peace.  And  the  high  priest 
said  unto  him,  I  adjure  thee  by  the  living 
God,  that  thou  tell  us  whether  thou  be  the 

64  Christ,  the  son  of  God.  Jesus  saith  unto 
him.  Thou  hast  said:  nevertheless  I  say 
unto  you.  Henceforth  ye  shall  see  the  Son 
of  man  sitting  at  the  right  hand  of  power, 
and  coming   on  the    clouds    of    heaven. 

65  Then  the  high  priest  rent  bis  garments, 
saying.  He  hath  spoken  blasphemy:  what 
further  need  have  we  of  witnesses  ?  be- 
hold, now  ye  have  heard  the  blasphemy: 

66  what  think  ye  ?    They  answered  and  said, 

67  He  is  2  worthy  of  death.  Then  did  they 
spit  in  his  face  and  buffet  him :  and  some 
smote  him  ^  witli  the  palms  of  their  hands, 

68  saying.  Prophesy  unto  us,  thou  Christ : 
wiio  is  he  that  struck  thee  ? 

69  Now  Peter  was  sitting  withotit  in  the 
court :  and  a  maid  came  unto  him,  saying, 
Thou  also  wast  with  Jesus  the  Galila3an. 

70  But  he  denied  before  them  all,  saying,  I 

71  know  not  what  thou  sayest.  And  when 
he  was  gone  out  into  the  porch,  another 
maid  saw  him,  and  saith  unto  them  that 
w-ere  there.  This  man  also  was  with  Jesus 

72  the  Nazarene.    And  again  he  denied  with 

73  an  oath,  I  know  not  the  man.  And  after 
a  little  while  they  that  stood  by  came  and 
said  to  Peter,  Of  a  truth  thou  also  art  one 
of  them ;  for  thy  speech  bewrayeth  tliee. 


Or,  aunctuary:  as  in  chap.  23 


5.    2  Gr.  liable  to.    3  Or,  Kith  roda 


59.  Chief  priests  and  whole  council.    Jesus  was  now  before  the  Sanhedrim. 

60.  They  found  it  not.    No  false  testimony  strong  enough  to  use. 

61.  I  am  able  to  destroy,  etc.  Our  Lord  never  said  this.  He  said,  "  J  oi<  destroy,  and  1  will  build  up."  They 
were  false  witnesses. 

63.  I  adjure  thee,  etc.    Jesus  is  here  put  upon  his  oath  in  a  legal  court.    He  therefore  breaks  his  silence. 

64.  Henceforth.  From  this  epoch  of  death  and  resurrection  the  Son  of  man  would  come  iu  power  and  clouds 
to  the  earth.  This  coming  is,  of  course,  the  spiritual  coming  of  Jesus  iu  the  conversion  of  souls  (power),  and  amid 
the  confusions  of  nations  (clouds).  The  "henceforth  "  shows  that  this  coming  began  then,  and  therefore  cannot  be 
the  coming  to  judgment.  Thou  hast  said,  is  the  phraseof  affirmation.  Nevertheless.  Although  I  am  now  so 
humbled.  At  the  right  hand  of  power;  i.e.,  God's  power  (see  Luke  22:69).  Christ  would  exercise  God's 
power  in  sending  the  Spirit  and  saving  men. 

65.  Rent  his  garments.  The  upper  tunic  or  middle  garment  was  thus  rent,  from  the  neck  down,  for  some 
inches.  Sometimes  there  were  more  than  one  middle  garment  between  the  under  tunic  and  the  outer  robe.  The 
high-priest  may  have  been  sincere  iu  supposing  Jesus  to  have  spoken  blasphemy,  but  it  was  the  sincerity  of  a  culpable 
ignorance. 

67.  After  the  judgment  of  the  Sanhedrim  against  the  prisoner,  those  present  feel  at  liberty  to  insult  him. 
69.  Peter's  three  denials,  instead  of  being  irreconcilably  related  by  the  different  evangelists,  as  Ewald  and  those 
of  his  school  would  have  it,  may  be  rationally  arranged,  thus:  — 

(1)  A  maid-servant  who  kept  the  door  asks  Peter  if  he  were  not  with  Jesus.  He  denies.  The  cock  crows  at  mid 
night  (Matt.  26.  69,  70,  Mark  14:67,  68,  Luke  22:  56,  57,  John  18:17). 

(2)  The  same  maid-servant,  another  maid,  and  a  man,  speak  of  Peter.  The  former  two  declare  he  was  with  Jesus, 
and  the  latter  puts  the  question  to  him.  He  denies  with  an  oath  (Matt.  26  :  71,  72,  Mark  14 :  69,  70,  Luke  22  :  58,  John 
18:25). 

(3)  The  hy-standers,  and  conspicuously  a  relative  of  Malchus,  tell  him  that  his  speech  proves  him  a  Galila;an,  and 
the  relative  of  Malchus  asks  him  if  he  did  not  see  him  in  the  garden  at  the  time  of  the  seizure.  He  denies,  with 
oaths  and  imprecations  on  himself.  The  cock  crows  at  daybreak  (Matt.  26 :  73,  74,  Mark  14  :  70,  71,  Luke  22  ;  59,  60, 
John  18:26,  27). 

73.  Thy  speech  bewrayeth  thee.    The  dialect  being  Galilseau. 

73 


The  miserable 


ST.    MATTHEW,    XXVII. 


eud  of  Judc-s. 


73  And  after  a  while  came  unto  Jiiin  they  that 
stood  by,  and  said  to  Peter,  Surely  thou  also  art 
one  of  them;  for  thy  speech  bevvrayeth  thee. 

74  Then  began  he  to  curse  and  to  swear,  sayin'j,  I 
know  not  the  man.  And  immediately  the  cock  crew. 

75  And  Peter  remembei-ed  the  word  of  Jesus, 
which  said  unto  him,  Before  the  cock  crow,  thou 
shalt  deny  me  thrice.  And  he  went  out,  and 
wept  bitterly. 


74  Then  began  he  to  curse  and  to  swear,  I 
know  not  the  man.     And  straightway  the 

75  cock  crew.  And  I'fter  rt-nu-mbered  the 
word  which  Jesus  had  said,  IJcfure  the  cock 
crow,  thou  shalt  deny  mv  thrice.  And  he 
went  out,  and  wept  bitterly. 


75.  And  Peter  reuiembered.    Luke  adds  the  affecting  fact,  "  And  the  Lord  turued.aud  looked  upon  Peter." 


CHAPTER    XXVII. 


Christ  is  delivered  bonnd  to  Pilate.  3.  Judas  hangeth  himself,  19,  Pilate,  admonished  of  his  wife,  24, 
washeth  his  hands !  26.  and  looseth  Barrabas.  29.  Christ  is  crowned  with  thorns,  34.  crucified,  40.  reviled. 
50.  dieth,  and  is  buried :  66.  his  sepulchre  is  sealed,  and  watched.  , 


1  When  the  morning  was  come,  all  the  chief 
priests  and  elders  of  the  people  took  counsel 
against  Jesus  to  put  him  to  death : 

2  And  when  they  had  boinid  him,  they  led  him 
away,  and  delivered  him  to  Pontius  Pilate  the 
governor. 

"  ;3  TI  Then  Judas,  which  had  betrayed  him,  when 
he  saw  that  he  was  condemned,  repented  himself, 
and  brought  again  the  thirty  pieces  of  silver  to  the 
chief  priests  and  elders, 

4  Saying,  I  have  sinned  in  that  I  have  betrayed 
the  innocent  blood.  And  they  said,  What  is  that 
to  us  '?  see  thou  to  that. 

5  And  he  cast  down  the  pieces  of  silver  in  the 
temple,  and  departed,  and  went  and  hanged  him- 
self. 

6  And  the  chief  priests  took  the  silver  pieces, 
and  said,  It  is  not  lawful  for  to  put  them  into  the 
treasury,  because  it  is  the  price  of  blood. 

7  And  they  took  counsel,  and  bought  with  them 
the  potter's  field,  to  bury  strangers  in. 

8  Wherefore  that  field  was  called,  The  field  of 
blood,  unto  this  day. 

9  Then  was  fulfilled  that  which  was  spoken  by 
Jeremy  the  prophet,  saying.  And  they  took  the 
thirty  pieces  of  silver,  the  price  of  him  that  was 
valued,  whom  they  of  the  children  of  Israel  did 
value; 


1  Now  when  morning  was  come,  all  the 
chief  priests  and  the  elders  of  the  people 
took  counsel  against  Jesus  to  put  him  to 

2  death :  and  they  bound  him,  and  led  him 
away,  and  delivered  him  up  to  Pilate  the 
governor. 

3  Then  Judas,  which  betrayed  him,  when 
he  saw  that  he  was  condemned,  repented 
himself,  and  brought  back  the  thirty  pieces 
of  silver  to  the  chief  priests  and  elders, 

4  saying,  I  have  sinned  in  that  I  betrayed 
1  innocent  blood.     But  they  said,  What  is 

5  that  to  us  ?  see  thou  to  it.  And  he  cast 
down  the  pieces  of  silver  into  the  sanctu- 
ary, and  departed;  and  he  went  away  and 

6  hanged  himself.  And  the  chief  priests 
took  the  pieces  of  silver,  and  said.  It  is  not 
lawful   to  put  them   into   the  -treasury, 

7  since  it  is  the  price  of  blood.  And  they 
took  counsel,  and  bought  with  them  the 

8  i^otter's  field,  to  bury  strangers  in.  Where- 
fore that  field  was  called.  The  field  of  blood, 

9  unto  this  day.  Then  was  fulfilled  that 
which  was  spoken  ^  by  Jeremiah  the  proph- 
et, saying.  And  '*they  took  the  thirty 
pieces  of  silver,  the  price  of  him  that  was 
priced,  ^  whom  certain  of  the  children  of 

10  Israel  did  price ;  and  '^  they  gave  them  for 


1  Many  ancient  authorities  read  righteous.  '  Gr.  corbcnias,  that  U,  sacred  treasia-y.  Compare  Mark  7:  11.  »  Or, 
through.  *  Or,  I  took.  ^  Or,  whom  they  priced  on  the  part  of  the  sons  of  Israel.  «  Some  ancient  authorities 
read  /  gave. 

1.  The  verdict  having  been  rendered  that  he  was  guilty  of  blasphemy,  they  seek  sentence  and  execution  from  the 
Roman  authority.    This  is  the  act  of  the  whole  Sanhedrim. 

2.  Led  him  away.  The  multitude  (Luke  23:  1),  headed  bj-  the  chief  priests,  elders,  and  scribes,  lead  .Jesus 
from  the  palace  of  Caiaphas  to  the  praetorium  of  Pilate.  Pilate  was  the  fifth  Komau  procurator  of  Judaea  after 
Herod's  son,  Archelaus,  had  been  deposed  from  the  throne.  He  had  been  three  years  governor  when  .Jesus  was  cru- 
cified, and  remained  in  ofUce  seven  years  longer.  His  tyrannical  administration  caused  such  complaints  against  him, 
that  he  was  deposed  and  banished ;  and  it  is  also  stated  by  Eusebius  that  he  committed  suicide. 

4.  Wliat  is  that  to  us  '?  They  have  gained  all  they  expected  out  of  the  traitor,  and  now  throw  him  away  in 
contempt. 

6.  Hanged  himself.  In  Acts  1 :  18,  it  is  stated  that  "  he  buret  asunder  in  the  midst,  and  all  his  bowels  gushed 
out."    He  probably  hung  himself  on  the  edge  of  a  precipice,  and  cast  himself  off,  thus  causing  a  violent  rupture. 

6.  Treasury.    Or.,  Kop^aia?.    The  sacred  treasury  (Jos.,  B.  J.,  2,  9,  4). 

7.  The  potter's  field.    The  article  shows  it  was  a  well-known  place. 

8.  The  field  of  blood.  So  called  because  a  blood-price  had  bought  it.  By  comparing  Acts  1 .  18  with  this 
passage,  we  see  that  Judas  had  already  begun  the  purchase  of  the  field  ;  and  the  chief  priests  ratified  the  purch.ise,  and 
made  the  spot  public  property  for  the  burial  of  strangers  ;  i.e.,  foreign  .Jews  who  should  happen  to  die  at  .Jerusalem. 
In  Acts  1 :  19,  the  same  reason  is  given  for  the  name  "  field  of  blood ;  "  the  "  Insomuch  "  referring,  not  to  Judas' 
death,  but  to  the  way  he  obtained  the  ground. 

9.  Jeremiah.  This  quotation  is  found  only  In  Zech.  11 :  12.  Perhaps  this  part  of  Zechariah  was  quoted  from 
Jeremiah  originally,  as  Isa.  2 :  2-4  is  quoted  from  Micah  4 :  1-3.  The  quotation  is,  as  usual,  loose;  that  Is,  with  un- 
important variations. 

74 


Christ  before 


MATTHEW,    XXV IT. 


the  governor. 


10  And  gave  them  for  the  potter's  field,  as  the 
Lord  appointed  nie. 

11  And  Jesus  stood  before  tlie  governor:  and 
tlie  governor  asked  him,  sajing.  Art  thou  the  King 
of  tlie  Jews?  And  Jesus  said  unto  him,  Thou  sayest. 

12  And  when  he  was  accused  of  the  chief  priests 
and  elders,  he  answered  nothing. 

lo  Then  said  Pilate  unto  him,  Hearest  thou  not 
how  many  things  they  witness  against  thee  ? 

14  And  he  answered  him  to  never  a  word;  inso- 
much that  the  governor  marvelled  greatly. 

15  Now  at  that  feast  the  governor  was  wont  to 
release  unto  the  people  a  prisoner,  whom  they 
would. 

10  And  they  had  then  a  notable  prisoner,  called 
Barabbas. 

17  Therefore  when  they  were  gathered  together, 
Pilate  said  unto  them,  Whom  will  ye  that  1  release 
imto  you  ?  Barabbas,  or  Jesus  which  is  called 
Christ  ? 

18  For  he  knew  that  for  envy  they  had  delivered 
him. 

19  U  When  he  was  set  down  on  the  judgment 
seat,  his  wife  sent  unto  him,  saying,  Have  thou 
nothing  to  do  with  that  just  man:  for  I  have 
suffered  many  things  this  day  in  a  dream  because 
of  him. 

20  But  the  chief  priests  and  elders  persuaded 
the  multitude  that  they  should  ask  Barabbas,  and 
destroy  Jesus. 

21  The  governor  answered  and  said  unto  them, 
Whether  of  the  twain  will  ye  that  I  release  unto 
you  ?     They  said,  Barabbas. 

22  Pilate  saith  unto  them.  What  shall  I  do  then 
with  Jesus  which  is  called  Christ  ?  They  all  say 
unto  him.  Let  him  be  crucified. 

2:3  And  the  governor  said,  Why,  what  evil  hath 
he  done  ?  But  they  cried  out  the  more,  saying. 
Let  him  be  crucified. 

24  1  When  Pilate  saw  that  he  could  prevail 
nothing,  but  that  rather  a  tumult  was  made,  he 
took  water,  and  washed  his  hands  before  the  mul- 
titude, saying,  I  am  innocent  of  the  blood  of  this 
just  person :  see  ye  to  it. 

25  Then  answered  all  the  people,  and  said.  His 
blood  hp  on  us,  and  on  our  children. 

26  IF  Then  released  he  Barabbas  unto  them :  and 
when  he  had  scourged  Jesus,  he  delivered  him  to 
be  crucified. 


the  potter's  field,  as  the  Lord  appointed 
me. 

11  Now  Jesus  stood  before  the  governor: 
and  the  governor  asked  him,  saying.  Art 
thou  the  King  of  the  Jews  ?    And  Jesus 

12  said  unto  him,  Tbou  sayest.  And  when 
he  was  accused  by  the  chief  priests  and 

13  elders,  he  answered  nothing.  Then  saith 
Pilate  unto  him,  Hearest  thou  not  how 
many  things  they  witness  against  thee  ? 

14  And  he  gave  him  no  answer,  not  even  to 
one  word:   insomuch   that   the   governor 

15  marvelled  greatly.  Now  at  i  the  feast  the 
governor  was  wont  to  release  unto  the 
multitude  one  prisoner,  whom  they  would. 

16  And   they  had  then   a   notable  prisoner, 

17  called  Barabbas.  When  therefore  they 
w-ere  gathered  together,  Pilate  said  unto 
them.  Whom  will  ye  that  I  release  unto 
you  ?    Barabbas,  or  Jesus  which  is  called 

18  Christ  ?     For  he  knew  that  for  envy  they 

19  had  delivered  him  up.  And  while  he  was 
sitting  on  the  judgement-seat,  his  wife  sent 
unto  him,  saying.  Have  thou  nothing  to 
do  with  that  righteous  man:  for  I  have 
suffered  many  things  this  day  in  a  dream 

20  because  of  him.  Now  the  chief  priests 
and  the  elders  persuaded  the  multitudes 
that  they  should  ask  for  Barabbas,   and 

21  destroy  Jesus.  But  the  governor  answered 
and  said  unto  them.  Whether  of  the  twain 
will  ye  that  I  release  unto  you  ?    And  they 

22  said,  Barabbas.  Pilate  saith  unto  them, 
What  then  shall  I  do  unto  Jesus  which  is 
called   Christ?     They  all    say,   Let    him 

23  be  crucified.  And  he  said.  Why,  wliat 
evil  hath  he  done  ?  But  they  cried  out 
exceedingly,  saying.  Let  him  be  crucified. 

24  So  when  Pilate  saw  that  he  prevailed 
nothing,  but  rather  that  a  tumult  was 
arising,  he  took  water,  and  washed  his 
hands  before  the  multitude,  saying,  I  am 
innocent  ^  of  the  blood  of  this  righteous 

25  man:  see  ye  to  it,  An^l  all  the  people 
answered  and  said.  His  blood  be  on  us,  and 

26  on  our  children.  Then  released  he  unto 
them  Barabbas:  but  Jesus  he  scourged 
and  delivered  to  be  crucified. 

27  Then  the  soldiers  of  the  governor  took 


1  Or,  a  feast.    ^  Some  ancient  authorities  read  of  this  blood  :  see  ye,  etc. 


11.  Thou  sayest.    A  decided  affirmative. 

13,  14.  Answered  nothing  —  gave  him  no  answer.  Jesus  had  already  answered  Pilate  categorically. 
These  after-accusations  were  not  intended  as  parts  of  a  new  trial.  His  destruction  (so  far  as  the  Jews  were  con- 
cerned) was  a  foregone  conclusion.     Hence  the  silence  of  Jesus. 

The  order  of  events  before  Pilate,  as  given  by  the  different  evangelists,  was  as  follows :  — 

(1)  Pilate  asks  for  the  accusation. 

(2)  He  asks  .Jesus  if  he  was  king  of  the  Jews,  to  which  Jesus  assents,  explaining  his  kingdom  (John  18:  33-37). 

(3)  Repeated  accusations  by  the  priests,  and  no  reply. 

(4)  After  Jesus  had  been  sent  to  Herod  (Luke  23 .  6-12),  Pilate  declares  him  innocent. 

(5)  He  proposes  to  release  Jesus  or  Barabbas,  as  the  people  might  choose;  and  the  crowd  clamor  for  the  cruci- 
fixion of  Jesus. 

(6)  He  delivers  him  to  be  crucified.    Jesus  is  scourged  and  mocked. 

(7)  Pilate  again  seeks  to  release  Jesus. 

(8)  .Jesus  is  led  away  to  execution. 

1.";.  The  governor  was  wont.  A  usage  of  Pilate  only.  History  otherwise  knows  nothing  of  it.  At  the 
feast  might  better  read  "  at  a  feast;  "  i.e.,  at  any  feast.    He  sought  to  win  favor  with  the  Jews  by  such  a  custom. 

18.  For.     This  particle  seems  to  point  to  some  sentence  like  this  implied  :  "  Pilate  did  not  desire  to  slay -Jesus." 

34.  I  am  innocent.  Poor  Pilate!  he  was  afraid  to  give  .Jesus  up  to  them,  for  he  knew  he  was  both  innocent 
and  also  a  holy  one;  and  he  was  afraid  to  save  him  from  them,  for  he  knew  the  Jews  would  be  displeased  with  him, 
and  would  accuse  hira  before  Csesar  of  conniving  at  a  rival  king's  efforts.  Between  the  two  fears,  he  let  policy,  and 
not  the  right,  decide.  He  vainly  thought  he  could  make  all  right  on  the  conscience  side  by  this  farce  of  washing 
his  hands. 

36.  He  scourged.    This  was  an  accustomed  preliminary  to  capital  punishment. 


Christ  is  reviled 


ST.    INIATTIIEW,    XXVIL 


and  crucified. 


27  Then  the  soldiers  of  the  governor  took  Jesus 
into  the  common  hall,  and  gathered  unto  him  the 
Avhole  hand  of  soldiers. 

2S  And  they  stripped  him,  and  put  on  him  a 
scarlet  robe. 

2!)  H  And  -uhen  they  had  platted  a  crown  of 
thorns,  they  put  it  upon  his  head,  and  a  reed  in 
liis  right  hand :  and  they  bowed  the  knee  before  him, 
and  mocked  him,  saying,  Hail,  King  of  the  Jews  I 

:50  And  they  spit  upon  him,  and  took  the  reed, 
and  smote  him  on  the  head. 

ol  And  after  thnt  they  had  mocked  him,  they 
took  the  robe  off  from  him,  and  put  his  own 
raiment  on  him,  and  led  him  away  to  crucify  Jtim. 

82  And  as  they  came  out,  they  found  a  man  of 
Cyrene,  Simon  by  name:  him  they  compelled  to 
bear  his  cross. 

83  And  when  they  were  come  unto  a  place 
called  Golgotha,  that  is  to  say,  a  place  of  a  skull, 

34  IF  They  gave  him  vinegar  to  drink  mingled 
with  gall:  and  when  he  had  tasted  thereof,  he 
would  not  drink. 

?,')  And  they  crucified  him,  and  parted  his  gar- 
ments, casting  lots:  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet.  They  parted 
my  garments  among  them,  and  upon  my  vesture 
did  they  cast  lots. 

86  And  sitting  down  they  watched  him  there ; 

;37  And  set  up  over  his  head  his  accusation 
written,  THIS  IS  JESUS  THE  KING  OF  THE 
JEWS. 

35  Then  were  there  two  tliieves  crucified  with 
him,  one  on  the  right  hand,  and  another  on  the  left. 

39  H  And  they  that  passed  by  reviled  him, 
wagging  their  heads, 

40  And  saying.  Thou  that  destroyest  the  temple, 
and  bulkiest  it  in  three  days,  save  thyself.  If  thou 
be  the  Son  of  God,  come  down  from  the  eross. 

41  Likewise  also  the  chief  priests  mocking  him, 
Avith  the  scribes  and  elders,  said, 

42  He  saved  others;  himself  he  cannot  save. 
If  he  be  the  King  of  Israel,  let  him  now  come 
down  from  the  cross,  and  we  will  believe  him. 


Jesus  into  the  ^  palace,  and  gathered  unto 
him  the  whole  -  band.  And  they  '^  stripped 
him,  and  put  on  him  a  scarlet  robe.  And 
they  plaited  a 'crown  of  thorns  and  put  it 
upon  Ids  head,  and  a  reed  in  his  right  hand; 
and  they  kneeled  down  before  him,  and 
mocked  him,  saying.  Hail,  King  of  the 
Jews  I  And  they  spat  upon  him,  and  took 
the  i"eed  and  smote  him  on  the  head.  And 
when  they  had  mocked  him,  they  took  off 
from  him  the  robe,  and  put  on  him  his 
garments,  and  led  him  away  to  crucify 
him. 

And  as  they  came  out,  they  foiuid  a 
man  of  Cyrene,  Simon  byname:  him  they 
*  compelled  to  go  ii:ith  them,  that  he  might 
bear  his  cross.  And  when  they  were  come 
unto  a  place  called  Golgotha,  that  is  to 
say.  The  place  of  a  skull,  they  gave 
him  wine  to  drink  mingled  with  gall:  and 
when  he  had  tasted  it,  he  would  not  drink. 
And  when  they  had  crucified  him,  they 
parted  his  garments  among  tli(>m,  casting 
lots:  and  they  sat  and  watched  him  there. 
And  they  set  up  over  his  ht>ad  his  accusa- 
tion written,  this  is  .jksts  the  king  of 
THE  JEWS.  Then  are  there  crucified  witli 
him  two  robbers,  one  on  the  right  hand, 
and  one  on  the  left.  And  they  that  passed 
by  railed  on  him,  wagging  their  heads,  and 
saying,  Thou  that  destroyest  the  "  temple, 
and  bulkiest  it  in  three  days,  save  thyself: 
if  thou  art  the  Son  of  God,  come  down 
from  the  cross.  In  like  manner  also  the 
chief  priests  mockingA//»,  with  the  scribes 
and  elders,  said,  He  saved  others;  ''himself 
he  cannot  save.  He  is  the  King  of  Israel ; 
let  him  now  come  down  from  the  cross, 
and  we  will  believe  on  him.  He  trusteth 
on  God;  let  him  deliver  him  now.  if  he 
desireth  him:  for  he  said,  I  am  the  Son  of 
God.    And  the  robpers  also    that    were 


Gr.  Piixtorium?   See  Mark  15:  16.  =  Ov,cohm 
s  Or,  sanctuary. 


^  Some  ancient  authorities  read  clothed,    *  Gr.  impressed. 
Or,  ca?i  he  not  sure  himself  t 


27.  Palace.  Literally,  praetoriutn.  Tlie  large  court,  or  hall  of  justice,  in  the  governor's  palace.  We  learn 
from  John  that  the  trial  of  Christ  (if  we  can  call  the  tumultuous  illegality  by  such  a  name)  on  its  Roman  side 
occurred  in  front  of  the  palace;  Pilate  having  come  out  to  the  Jews,  on  account  of  their  religious  scruples  against 
entering  the  palace  during  the  Passover  weelv.  After  the  condemnation,  and  order  of  execution,  the  Roman  soldiers 
carry  Jesus  into  the  large  hall  of  the  palace,  and  mock  him,  according  to  the  brutal  manners  and  allowed  license* 
the  Roman  soldiery.     The  whole  band.     The  praetorian  cohort.     The  soldiers  who  kept  on  duty  at  Pilate's  palace. 

31 .  They  took  oft'  from  him  the  robe.    See  above  the  order  of  proceeding.    Number  seven  occurs  before  this. 

32.  Cyrene  was  an  old  and  very  famous  Greek  colonial  city,  distinguished  for  its  commerce  and  its  intellectual 
eminence."  It  was  situated  on  the  coast  of  Africa,  directly  opposite  Greece,  and  about  six  hundred  miles  west  of  the 
Nile.  Him  they  coujpelled,  or  impressed.  Our  Saviour  bore  it  the  first  part  of  the  way,  according  to  the  Roman 
rule  that  the  condemned  should  bear  his  own  cross.  Physical  weakness  may  have  prevented  his  carrying  it  the 
whole  distance  (compare  John  19 :  17).  GolRotha.  A  euphonic  Greek  form  of  tiie  Aramaic  or  Hebrew  "  Gul- 
goleth,"  which  means,  "a  skull."  In  Luke  (23:  33),  the  translators  of  King  James  turned  the  Greek  "  Craniou  " 
into  the  Latin  "  Calvary  "  (a  skull). 

33.  Wine  mingled  with  gall.  Mark  has  it  "  myrrhed  wine."  It  was  probably  sour  wine  (Ps.  69  :  21),  with 
myrrh  ;  any  bitter  ingredient  being  called  "  gall."  It  was  given  to  criminals  before  puiiishiueut  to  stupefy  them,  aud 
was  considered  a  pleasant  drink,  as  we  learn  from  .'Elian,  Pliny,  and  other  ancient  authors. 

35.  They  parted  his  garments.     The  order  of  events  was  this  :  — 


6.  The  darkness. 

7.  The  cry  of  despair. 

8.  The  thirst. 

9.  "  Father,  into  thy  h.inds  I  commend  my  spirit. 

is  finished."     The  death. 


1.  The  crucifying. 

2.  Parting  the  garments. 

3.  The  mocking. 

4.  The  words  of  the  robbers. 
b.  The  commitment  of  his  mother  to  John  by  Jesus 

The  garments  were  the  perquisites  of  the  soldiers  engaged  in  the  execution. 

37.  His  accusation.  That  for  which  alone  Pilate  was  willing  to  consider  him  a  criminal,  thai  lie  had  called 
himself  a  king.  The  words  of  the  inscription  may  have  been  different  in  the  diflVreiil  languages.  Luke  and  John 
tell  us  it  was  written  in  Greek,  Latin,  and  Hebrew. 

44.  The  robbers.  Both  began,  but  one  soon  ceased,  and  rebuked  his  comrade,  overwhelmed  by  the  convicuou 
of  Christ's  divinity  (see  Luke  '23:  S'J-ll). 


The  Crucifixion. 


The  crucifixion. 


ST.    MATTHEW,    XXVIT. 


Darkness  over  tie  whole  land. 


43  He  trusted  in  God;  let  him  deliver  him  now, 
if  he  will  have  him:  for  he  said,  I  am  the  Son  of 
(rod. 

44  The  thieves  also,  •which  were  crucified  with 
him,  cast  the  same  in  his  teeth. 

4')  Xow  from  the  sixth  hour  there  was  darkness 
over  all  the  land  unto  the  ninth  hour. 

46  And  ahout  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  saying,  Eli,  Eli,  lama  sabachthani  ? 
that  is  to  say,  My  God,  my  God,  why  hast  thou 
forsaken  me  ? 

47  Some  of  them  that  stood  there,  when  they 
heard  that,  said.  This  man  calleth  for  Elias. 

48  And  straightway  one  of  them  ran,  and  took 
a  spunge,  and  filled  it  with  vinegiw',  and  put  it  on  a 
reed,  and  gave  him  to  drink. 

49  The  rest  said,  Let  be,  let  us  see  whether 
Elias  will  come  to  save  him. 

.50  H  .Jesus,  when  he  had  cried  again  with  a 
loud  voice,  yielded  up  the  ghost. 

51  And,  behold,  the  veil  of  the  temple  was  rent 
in  twain  from  the  top  to  the  bottom;  and  the 
earth  did  quake,  and  the  rocks  rent; 

52  And  the  graves  were  opened;  and  many 
bodies  of  the  saints  which  slept  arose, 

53  And  came  out  of  the  graves  after  his  resur- 
rection, and  went  into  the  holy  city,  and  appeared 
unto  many. 

54  Xow  when  the  centurion,  and  they  that  were 
with  him,  watching  Jesus,  saw  the  earthquake, 
and  those  things  that  were  done,  they  feared 
greatly,  saying,  Truly  this  was  the  Son  of  God. 

55  And  many  women  were  there  beholding  afar 
off,  which  followed  Jesus  from  Galilee,  ministering 
mito  him: 

56  Among  which  was  Mary  Magdalene,  and 
Mary  the  mother  of  James  and  Joses,  and  the 
mother  of  Zebedee's  children. 


crucified  with  him  cast  upon  him  the  same 
reproach. 

45  Now  from  the  sixth  hour  there  was 
darkness  over  all  the  ^  land  until  the  ninth 

46  hour.  And  about  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying,  Eli,  Eli, 
lama  sabachthani  ?  that  is.  My  God,  my 

47  God,  2  why  hast  thou  forsaken  me  ?  And 
some  of  them  that  stood  there,  when  they 
heard  it,  said,  This  man  calleth  Elijah. 

48  And  straightway  one  of  them  ran,  and 
took  a  sponge,  and  filled  it  with  vinegar, 
and  put   it   on   a  reed,  and  gave  him  to 

49  drink.  And  the  rest  said.  Let  be;  let  us 
see  whether  Elijah  cometh  to  save  him.^ 

50  And  Jesus  cried  again  with  a  loud  voice, 

51  and  yielded  up  his  spirit.  And  behold, 
the  veil  of  the  *  temple  was  rent  in  twain 
from  the  top  to  the  bottom ;  and  the  earth 

52  did  quake;  and  the  rocks  were  rent;  and 
the  tombs  were  opened;  and  many  bodies 
of  the  saints  that  had  fallen  asleep  were 

53  raised  ;  and  coming  forth  out  of  the  tombs 
after  his  resurrection  they  entered  into  the 

54  holy  city  and  appeared  unto  many.  Xow 
the  centurion,  and  they  that  were  with 
him  watching  Jesus,  when  they  saw  the 
earthquake,  and  the  things  that  were  done, 
feared  exceedingly,  saying,  Truly  this  was 

55  ^  the  Son  of  God.  And  many  women  were 
there  beholding  from  afar,  which  had  fol- 
lowed Jesus  from  Galilee,  ministering  unto 

56  him  :  among  whom  was  Mary  Magdalene, 
and  Mary  the  mother  of  James  and 
Joses,  and  the  mother  of  the  sons  of 
Zebedee. 

57  And  when  even  was  come,  there  came  a 
rich  man  from  ArimathiEa,  named  Joseph, 


r,  earth.    ^  Or,  tchy  didst  thou  forsake  mef    ^  Many  ancient  authorities  add,  And  another  took  a  spear  and 
'.erced  his  side,  and  there  came  out  loater  and  blood.    See  Joliu  19 :  34.    *  Or,  sanctuary.    ^  Or,  a  son  of  God. 


God  caused  nature  to  wear  an 
The  phrase,  however,  need  not 


45.  Sixth  hour  — ninth  hour.  Noon  — three  p.m.  Darkness,  or  gloom, 
aspect  corresponding  with  the  awfully  solemn  occasion.  All  the  land  of  Judaea, 
be  referred  to  more  than  the  vicinity  of  Jerusalem. 

46.  Eli,  Eli,  lama  sabachthani  ?  This  (as  Mark  gives  it  with  "  Eloi  ")  is  the  Syro-Chaldee  or  Aramaic  form 
of  Ps.  22  :  1.     The  Hebrew  is  "  Eli,  Eli,  lamah  azabtani?  "     Our  Lord,  even  in  his  despair,  said  "  My  God." 

47.  Calleth  Eli.jah.  The  Romans  could  not  have  said  this,  for  they  linew  nothing  about  Elijah.  The  Jews 
must  have  said  it;  and,  as  Jesus  had  spoken  in  a  loud  voice,  they  must  have  known  that  he  did  not  speak  of  Elijah. 
They  must,  therefore,  have  said  this  in  mockery. 

48.  A  reed.  The  reed  was  a  hyssop-stalk  (John  19  :  29).  The  hyssop  grows  several  feet  in  length,  so  that  it 
could  easily  reach  the  mouth  of  our  Lord  from  the  hand  of  a  man  on  the  ground.  It  must  be  remembered  that  the 
person  upon  the  cross  was  elevated  only  three  feet  from  the  earth. 

49.  Let  be.  Better,  in  English  idiom,  "Come."  They  did  not  mean  to  stop  the  man  who  was  offering  the 
vinegar  (compare  Mark  15  :  36) . 

50.  Cried  again  with  a  loud  voice.  From  Luke  and  John  we  learn  his  words,  "  It  is  finished.  Father,  into 
thy  hands  I  commend  my  spirit." 

53,  53.  These  verses  should  be  read  with  a  parenthesis,  thus  :  "  and  the  tombs  were  opened  (and  many  bodies 
of  the  saints  that  had  fallen  asleep  were  raised,  and  coming  forth  out  of  the  tombs  after  his  resurrection,  entered  into 
the  holy  city,  and  appeared  unto  many).  Now  the  centurion,"  etc.  This  would  make  the  opening  of  the  tombs  occur 
with  the  earthquake  at  Jesus'  death.  The  evangelist  is  then  led  by  mention  of  the  tombs  to  anticipate  and  state  a 
fact  connected  with  these  tombs  which  occurred  a  few  days  later. 

54.  The  thins:!^  that  were  done.  The  darkness,  the  voice  of  Jesus,  the  testimony  of  the  robber,  and  the 
immediate  consequences  of  the  earthquake.  Mark  especially  mentions  the  voice  of  Jesus.  The  Son  of  God. 
Kather,  "  a  son  of  God;  "  i.e.,  a  righteous  man  (Luke  23: 47).  The  centurion,  being  a  Roman,  probably  knew  nothing 
of  the  Messiah  of  the  -Jews. 

56.  Mary  Magdalene,  Literally,  Mary  the  Magdalenian,  orMagdalian;  i.e.,  from  Magdala,  a  little  town  on 
the  Sea  of  Galilee  (see  on  chap.  15:  39).  Mary,  the  mother  of  James  and  Joses.  She  was  the  wife  of 
Alphasus  (Matt.  10:  3,  Acts  1:  13),  or  Clopas  (John  19:  25).  .Tames  and  Joses,  as  well  as  a  Simon  and  a  Judas 
(the  apostle  Jude),  were  probably  cousins  of  our  Lord  (Matt.  13.  55).  We  may  suppose  that  Alphseus  was  a 
brother  of  Mary,  our  Lord's  mother;  and  hence,  the  wife  of  Alphseus,  or  Clopas,  is  called  her  sister  in  John  19  :  25. 
This  James  was  an  apostle,  and  is  called  by  Mark  (15:  40),  ".Tames  the  less,"  or,  more  strictly,  "James  the  little," 
to  distinguish  him  from  the  other  apostle  James,  the  brother  of  John.  He  was  probably  a  short  man.  The 
mother  of  the  sons  of  Zebedee.     She  is  called  Salome  in  Mark  15  :  40. 

ol.  Arimathasa.    Probably  the  Ramah  (Ramathaim— 'Ap/xa9at»  of  Samuel  (1  Sara.  1.1,  19),  five  miles  north 


An  angel  from  heaven 


ST.    MATTHEW,    XXVIIL 


rolletli  back  the  stone, 


57  When  the  even  was  come,  there  came  a  rich 
man  of  Arimathiea,  named  Joseph,  who  also  him- 
self was  Jesus'  disciple: 

58  He  went  to  Pilate,  and  begged  the  body  of 
Jesus.  Then  Pilate  commanded  the  body  to  be 
delivered. 

511  And  when  Joseph  had  taken  the  body,  he 
wrappcii  it  in  a  clean  linen  cloth, 

GO  And  laid  it  in  his  own  new  tomb,  which  he 
had  hewn  out  in  the  rock:  and  he  rolled  a  great 
stone  to  the  door  of  the  sepulchre,  and  departed. 

61  And  there  was  Mary  jNlagilalcnc.  and  the  other 
Mary,  sitting  over  against  the  sci)ulchn'. 

0-2  t  Now  the  next  day,  that  followed  the  day 
of  till'  inc'iiaration.  Ilicrliicf  priests  and  Pharisees 

(i:;  Sayiii?^,  Mr,  uc  ifiiii'mber  that  that  deceiver 
said,  w  liilt!  he  was  yet  alive.  After  three  days  I  will 
ris(?  again. 

()4  (Ommand  therefore  that  the  sepulchre  be 
inadc  sure  imtil  the  third  day,  lest  his  disciples 
come  by  night,  and  steal  him  away,  and  say  unto 
the  people,  lie  is  risen  from  the  dead:  so  the  last 
error  shall  be  worse  than  the  first. 

05  Pilate  said  unto  them.  Ye  have  a  watch:  go 
your  way,  make  it  as  sure  as  ye  can. 

0(3  So  they  went,  and  made  the  sepulchre  sure, 
sealing  the  stone,  and  setting  a  watch. 


58  who  also  himself  was  .Tesus'  disciple :  this 
man  went  to  Pilate,  and  asked  for  the  body 
of  Jesus.     Then  Pilate  commanded  it  to 

50  be  given  up.     And  Joseph  took  the  body, 

GO  and  wrapped  it  in  a  clean  linen  cloth,  and 
laid  it  in  his  own  new  tomb,  which  he  had 
hewn  out  in  the  rock:  and  he  rolled  a 
great  stone  to  the  door  of  the  tomb,  and 

Gl  departed.  And  Mary  Magdalene  Avas  there, 
and  the  other  Mary,  sitting  over  against 
the  sepulchre. 

62  Now  on  the  morrow,  which  is  the  drtij 
after  the  Preparation,  the  chief  priests  and 
the  Pharisees  were  gathered  together  unto 

63  Pilate,  saying.  Sir,  we  remember  that  that 
deceiver  said^  while  he  was  yet  alive,  After 

64  three  days  I  rise  again.  Command  there- 
fore that  the  sepulchre  be  iiiadi'  sure  until 
the  third  day,  lest  haply  Ills  ilisciplc^  come 
and  sti'al  him  away,  and  Nay  unto  the 
people,  lie  is  risen  from  the  dead:  and  the 
last   error  will   be   worse   than   the  first. 

05  Pilate  said  unto  them,  ^  Ye  have  a  guard : 

1        go  your  way,  '■^  make  it  (ii^  sure  as  ye  can. 

!  66  So   they  went,   and   made   the   sepulchre 

sure,  sealing  the  stone,   the  guard  being 

I        with  them. 


J  Or,  Take  a 


2  Crr.  make  it  sure,  as  ye  know. 


of  Jerusalem.  Joseph  -was  not  only  wealthy,  but  of  high  moral  reputation  and  otticial  dignity  (see  Mark  and 
Luke).  He  was  probably  a  member  of  the  Sanhedrim.  Like  Nicodemus,  who  held  a  similar  rank,  and  who  assisted 
Joseph  in  this  work  (John  19  ;  39),  he  was  a  secret  disciple. 

60.  Ill  liis  own  new  tomb.  This  tomb  was  near  the  place  of  crucifixion  (John  19:  41).  As  it  was  a  hewn 
cavern,  we  misht  suppose  that  the  cross  was  erected  at  the  south  of  the  city,  where  are  so  many  caverns  that  have 
been  u^ed  as  tombs,  on  the  sides  of  the  valley  of  Ilinnom.     Rolled.     Probably  by  means  of  mechanical  helps. 

61.  The  otlier  Mary.    The  mother  of  Joses  (Mark  15  :  47.     See  on  verse  56). 

62.  The  day  after  the  Preparation.  The  sabbath  of  Passover  week.  The  day  preceding  a  sabbath  or 
festival  was  the  Preparation. 

6.>.  Ye  have  a  guard.  This  must  have  been  a  body  of  Roman  troops,  put  under  the  orders  of  the  Jewish 
Sanhedrim  ;  for  they  report  to  the  priests  (chap.  28  :  11 ) ,  and  yet  were  responsible  to  the  Roman  governor  (chap.  28  . 
14).  I'hey  may  have  been  regularly  employed  in  guarding  the  entrances  into  the  temple,  Jewish  faction  influencing 
the  dominant  party  to  use  the  aid  of  Gentiles  in  this  way. 


CHAPTER    XXVIII. 


1.  Christ's  resurrection  is  declared  by  an  angel  to  the  women.  9.  He  himself  appeareth  unto  them.  11.  The 
high  priests  give  the  soldiers  money  to  say  that  he  was  stolen  out  of  his  sepulchre.  16.  Christ  appeareth 
to  his  disciples,  19.  and  sendeth  them  to  baptize  and  teach  all 


1  In  the  end  of  the  sabbath,  as  it  began  to  dawn 
toward  the  first  day  of  the  week,  came  Mary  Mag- 
dalene and  the  other  Mary  to  see  the  scpiiiclire. 

2  And,  behold,  there  was  a  great  eartliquake: 
for  the  angel  of  the  Lord  descended  from  heaven, 
and  came  and  rolled  back  the  stone  from  the  door, 
and  sat  upon  it. 

3  His  countenance  was  like  lightning,  and  his 
raiment  white  as  snow: 

4  And  for  fear  of  him  the  keepers  did  shake, 
and  became  as  dead  men. 


1  Now  late  on  the  sabbath  day,  as  it  be- 
gan to  dawn  toward  the  first  dny  of  the 
week,   came    Mary   JNIagdalene    and    the 

2  other  Mary  to  see  the  sepulchre.  And 
behold,  there  was  a  great  earthquake; 
for  an  angel  of  the  Lord  descended  from 
heaven,   and   came  and   rolled   away  the 

3  stone,  and  sat  ui)on'  it.  His  appearance 
was  as  lightning,  and  his  raiment  white 

4  as  snow :  and  for  fear  of  him  the  watchers 
did    quake,   and    became  as  dead    men. 


1.  Late  on  the  sabbath  day,  as  it  heffan  to  dawn,  etc.  This  appears  to  show  that  the  sabbath  (at 
least,  the  sabbath  of  a  festival)  continued  until  sunrise  of  the  succeeding  day.  The  time  indicated  here  is  evidently 
just  the  border-line  between  the  seventh  and  first  days.  The  day  of  atonement  was  a  sabbath  from  sunset  to  sunset 
(Lev.  23:  32).  Is  not  that  special  order  for  that  day  a  proof  that  the  ordinary  sabbath  (and  ordinary  days)  began  at 
Bunrise,  or  at  least  at  midnight?     To  see  the  sepulchre,  and  to  anoint  the  body  if  possible  (Mark  16  :  1). 

2-4.  Parenthetic  vcrs('s,  ilescnbiiiir  what  had  just  happened  before  the  women  arrived.  By  the  time  the  women 
had  arrived,  the  guard  bad  left,  to  tell  the  priests. 


Christ's  re'mrrection 


ST.    INIATTIIEW,    XXVIIL 


from  the  dead. 


.5  And  the  angel  answered  and  said  unto  the 
women,  Fear  not  ye:  for  I  know  that  ye  seek 
Jesus,  which  was  crucified. 

6  He  is  not  liere:  for  lie  is  risen,  as  he  said. 
Come,  see  the  place  where  the  Lord  lay. 

7  And  go  quickly,  and  tell  his  discif)les  that  he 
is  risen  from  the  dead;  and,  behold,  he  goeth  be- 
fore you  into  Galilee;  there  shall  ye  see  him:  lo,  I 
have  told  you. 

8  And  they  departed  quickly  from  the  sepulchre 
with  fear  and  great  joy;  and  did  run  to  bring  his 
disciples  word. 

9  IT  And  as  they  went  to  tell  his  disciples, 
behold,  Jesus  met  them,  saying,  All  hail.  And 
tliey  came  and  held  him  by  the  feet,  and  wor- 
sliipped  him. 

10  Then  said  Jesus  unto  them,  Be  not  afraid: 
go  tell  my  brethren  that  they  go  into  Galilee,  and 
there  shall  they  see  me. 

11  IT  Now  when  they  were  going,  behold,  some 
of  the  watch  came  into  the  city,  and  shewed  unto 
the  chief  priests  all  the  things  that  were  done. 

12  And  when  they  were  assembled  with  the  eld- 
ers, and  had  taken  counsel,  they  gave  large  money 
unto  the  soldiers, 

1:3  Saying,  Say  ye,  His  disciples  came  by  night, 
and  stole  him  away  while  we  slept. 

14  And  if  this  come  to  the  governor's  ears,  we 
will  persuade  him,  and  secure  you. 

15  So  they  took  the  money,  and  did  as  they 
Avere  taught:  and  this  saying  is  commonly  report- 
ed among  the  Jews  until  this  day. 

1(3  H  Then  the  eleven  disciples  went  away  into 
Galilee,  into  a  mountain  where  Jesus  had  ap- 
pointed them. 

17  And  when  they  saw  him,  they  worshippeil 
him :  but  some  doubted. 

18  And  Jesus  came  auil  spake  unto  them,  say- 
ing, All  power  is  given  unto  me  in  heaven  and  in 
earth. 


5  And  the  angel  answered  and  said  unto 
the  women.  Fear  not  ye:  for  I  know  that 
ye  seek  Jesus,  which  hath  been  crucified. 

6  He  is  not  here;  for  he  is  risen,  even  as  ho 
said.      Come,   see  the  place  1  where  the 

7  Lord  lay.  And  go  quickly,  and  tell  his 
disciples,  He  is  risen  from  tlie  dead;  and 
lo,  he  goeth  before  you  into  Galilee;  there 
shall  ye  see  him:  lo,   I  have  told  you. 

8  And  they  departed  quickly  from  the  tomb 
with  fear  and  great  joy,  and  ran  to  bring 

9  his  disciples  word.  And  behold,  Jesus 
met  them,  saying.  All  hail.  And  they 
came  and  took  hold  of  his  feet,  and  wor- 

10  shipped  him.  Then  saith  Jesus  unto 
them.  Fear  not:  go  tell  my  brethren  that 
they  depart  into  "Galilee,  and  there  shall 
they  see  me. 

11  Now  while  they  were  going,  behold, 
some  of  the  guard  came  into  the  city,  and 
told  unto  the  chief  priests  all  the  things 

12  that  were  come  to  pass.  And  when  they 
were  assembled  with  the  elders,  and  had 
taken  counsel,  they  gave  large  money  unto 

13  the  soldiers,  saying.  Say  ye^  His  disciples 
came  by  night,  and  stole  him  away  while 

14  we  slept.  And  if  this  ^  come  to  the  gov- 
ernor's ears,  we  will  persuade  him,  "and 

15  rid  you  of  care.  So  they  took  the  money, 
and  did  as  they  were  taught:  and  this 
saying  was  spread  abroad  among  the 
Jews,  and  conihuieth  until  this  day. 

16  But  the  eleven  disciples  went  into  Gali- 
lee, unto  the  mountain  where  Jesus  had 

17  appointed  them.  And  when  they  saw 
him,   they   worshipped   him :     but    some 

18  doubted.  And  Jesus  came  to  them  and 
spake  unto  them,  saying.  All  authority 
hath  been  given  unto  me  in  heaven  anil 

19  on  earth.     Go  ye  therefore,  and  make  dis- 


Many  ancient  authoi-ities  read  iphere  he  lay.    ^  Or,  come,  to  a  hearing  before  the  gorernoi 

The  following  narrative  of  events,  after  the  resurrection,  will  harmonize  the  accounts  of  the  four  evangelists  and 
of  Paul :  — 

(1)  Mary  Magdalene,  Mary  (mother  of  James),  Salome,  Joanna,  and  other  women,  came  to  the  sepulchre  about 
sunrise.  [Before  their  arrival,  an  angel  had  rolled  away  the  stone,  and  sat  upon  it,  thus  frightening  the  guard,  who 
fled,  and  had  then  entered  the  sepulchre.]  Mary  Magdalene,  as  soon  as  she  sees  the  stone  removed,  runs  back  in 
distress,  and  tells  Peter  and  John.  The  other  wometi,  however,  enter  the  sepulchre,  and  see  two  angels,  who  tell 
them  that  Christ  is  risen,  and  bid  them  tell  Peter  and  the  other  disciples  that  they  should  see  him  in  Galilee.  The 
women  then  hurriedly  leave,  with  amazement,  awe,  and  joy  commingled,  to  tell  the  disciples;  Meanwhile,  Peter  and 
John  arrive,  and  examine  the  sepulchre,  and  leave  — 

(2)  When  Mary  Magdalene,  having  returned  with  (or  after)  Peter  and  .John,  looks  into  the  sepulchre,  sees  the 
angels,  and  then,  on  turning  back,  sees  Jesus,  whom  she  at  first  thinks  to  be  the  gardener.  She  is  the  first  to  see 
the  risen  Saviour  (Mark  16:  9). 

(3)  The  other  women,  on  their  way  to  tell  the  disciples  the  angels'  words,  meet  Jesus. 

(4)  They  then  reach  the  disciples,  who  do  not  credit  their  report.  Mary  Magdalene  also  arrives,  and  gives  her 
account. 

(5)  Jesus  appears  to  Peter  (Luke  24 :  34,  and  1  Cor.  15  :  5),  and  then  to  the  two  disciples  going  to  Emmaus,  who 
hurry  back,  and  tell  the  eleven  (called  "the  eleven,"  although  Peter  was  absent),  who  are  assembled  in  Jerusalem  at 
a  meal,  and  who  are  also  informed  by  some  of  the  Lord's  appearing  to  Peter.  But  the  apostles  believe  neither,  when 
suddenly  — 

(6)  Jesus  appears  to  them  thus  assembled,  and  reproaches  them  for  their  unbelief.  Thomas  is  absent  as  well  as 
Peter. 

(7)  Again  he  appears  to  the  eleven,  when  Thomas  is  present. 

(8)  He  appears  to  his  disciples  in  Galilee  at  the  Sea  of  Tiberias,  then  on  a  mountain,  where  five  hundred  were 
assembled  (1  Cor.  15:  6). 

(9)  Then  at  Jerusalem  (probably)  to  James. 

(10)  Lastly,  to  all  the  apostles,  at  his  ascension,  near  Bethany. 

7.  Tliere  shall  ye  see  him.  They  were  really  to  sec  him  previous  to  his  interview  with  them  in  Galilee. 
But  the  meeting  in  Galilee  (probably  the  meeting  with  five  hundred  at  once  of  1  Cor.  15:  C)  was  to  be  the  most 
protracted  and  eventful.    Hence  it  is  the  only  meeting  which  Matthew  refers  to. 

9.  Took  hold  of  his  feet.    An  Oriental  act  of  humility. 

14.  Death  was  the  penalty  for  sleeping  on  guard. 

17.  Some  iloubted.    Some  of  the  five  hundred,  probably,  mentioned  in  1  Cor.  15  :  6. 


Christ  commandetli  the  gospel 


ST,    MATTHEW,    XXVIII. 


to  be  taught  all  nations. 


19  IT  Go  ye  therefore,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost: 

20  Teaching  them  to  observe  all  things  whatso- 
ever I  have  commanded  you :  and,  lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world. 
Amen. 


ciples  of  all  the  nations,  baptizing  them 
into  the  name  of  the  Father  and  of  the  Son 
20  and  of  the  Holy  Ghost :  teaching  them  to 
observe  all  things  whatsoever  I  command- 
ed you:  and  lo,  I  am  with  you  ^ahvay, 
even  unto  the  -  end  of  the  world. 


1  Gi:  all  the  daya.     ^  Or,  the  consummation  of  the  age. 


19.  Of  all  the  nations.    Our  Lord's  order  was  a  prophecy. 
Ms  church,  acting  with  his  power. 


The  whole  world  was  to  become  his,  through 


THE   GOSPEL  ACCORDING  TO 

St.  mark. 


CHAPTER    I. 


1.  The  office  of  John  the  Baptist.  9,  Jesus  is  baptized,  12.  tempted :  14.  he  preacheth :  16.  calleth  Peter, 
Andrew,  James  and  John !  23.  healeth  one  that  had  a  devil,  29.  Peter's  mother-in-law,  32.  many  diseased 
persons,  41.  and  cleanseth  the  leper. 


1  The  beginning  of  the  gospel  of  Jesus  Christ, 
the  Son  of  God ; 

2  As  it  is  written  in  the  prophets,  Behold,  I 
send  my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

3  The  voice  of  one  crying  in  the  wilderness. 
Prepare  ye  the  way  of  the  Lord,  make  his  paths 
straight. 

4  John  did  baptize  in  the  wilderness,  and  preach 
the  baptism  of  repentance  for  the  remission  of 
sins. 

5  A  nd  there  went  out  unto  him  all  the  land  of 
JuJsea,  and  they  of  Jerusalem,  and  were  all  bap- 
tized of  him  in  the  river  of  Jordan,  confessing 
their  sins. 

6  x\nd  John  was  clothed  with  camel's  hair,  and 
with  a  girdle  of  a  skin  about  his  loins;  and  he  did 
eat  locusts  and  wild  honey; 

7  And  preached,  saying.  There  cometh  one 
mightier  than  I  after  me,  the  latchet  of  whose 
shoes  1  am  not  worthy  to  stoop  down  and  un- 
loose. 

8  I  indeed  have  baptized  you  with  water:  but 
he  shall  baptize  you  with  the  Holy  Ghost. 


1  The  beginning  of  the  gospel  of  Jesus 
Christ,  1  the  Son  of  God. 

2  Even  as  it  is  written  ^jn  Isaiah  the 

prophet, 
Behold,   I  send  my  messenger  before 

thy  face. 
Who  shall  prepare  thy  way ; 

3  The  voice  of  one  crying  in  the  wilder- 

ness. 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight ; 

4  John  came,  who  baptized  in  the  wilder- 
ness and  preached  the  baptism  of  repent- 

5  ance  unto  i-emission  of  sins.  And  there 
went  out  unto  him  all  the  country  of  Ju- 
disa,  and  all  they  of  Jerusalem;  and  they 
were  baptized  of  him  in  the  river  Jordan, 

6  confessing  their  sins.  And  John  was 
clothed  with  camel's  hair,  and  had  a 
leathern  girdle  about  his  loins,  and  did 

7  eat  locusts  and  wild  honey.  And  he 
preached,  saying.  There  cometh  after  me 
he  that  is  mightier  than  I,  the  latchet  of 
whose  shoes  I  am  not  ^  worthy  to  stoop 


•  Some  ancient  aiithoiitiea  oiuit  i/(e  Son  of  God.    ^  Some  ancient  authoritica  read  in  the  pyophet-i.    ^  Qr.  sufficient. 

1.  The  beginning.  This  first  verse  is  the  title  of  the  next  seven.  The  beginning  of  the  gospel,  or  glad 
tidings,  was  John's  preaching  and  baptism.  Mark  is  believed,  on  sound  tradition,  to  have  written  under  Peter's 
direction. 

3.  As  it  is  written  in  Isaiah  the  propliet.  The  quotation  is  twofold,  from  Mai.  3 :  1,  and  Isa.  40 :  3. 
Isaiah  only  is  mentioned,  probably  because  the  book  of  the  prophets  began  with  Isaiah.  The  reading  "  in  the  proph- 
ets "  was  probably  introduced  into  MSS.  to  escape  the  apparent  inconsistency. 

4.  This  verse  is  the  apodosis  of  the  sentence,  of  which  the  second  and  third  verses  form  the  protasis,  thus:  "as 
it  Is  written,"  etc.,  "  so  John  came,"  etc.  Wilderness.  See  on  Matt.  3.  Baptism  of  repentance.  So  John's 
baptism  is  called  in  Acts  13  :  24,  and  19  :  4.  It  was  a  baptism  administered  upon  confession  of  sin.  Christ's  baptism 
was  administered  upon  declaration  of  faith  in  him  as  the  Son  of  God,  the  Messiah.  Unto  remission  of  sins. 
The  repentance,  not  the  baptism,  had  this  issue.  The  baptism,  as  an  institution,  had  this  aim,  but  only  a  true 
repentance  secured  the  end. 

5.  All  the  country  of  JudEea,  and  all  they  of  Jerusalem.  The  wonl  "  all "  is  here  used  (as  In  all 
languages)  for  a  very  large  number.  Compare  verse  33.  See  on  Matt.  1 :  6.  Jerusalem  is  mentioned  eepai-ately 
from  Judtea;  for,  In  strict  geographical  definition,  Jerusalem  was  In  the  tribe  of  Benjamin;  and  Judwa,  although 
Including  part  of  the  old  territory  of  that  tribe,  derived  Us  name  from  Judah.  Jerusalem  was,  moreover,  rather  a 
city  of  all  Jewry  (Including  Galileo)  than  of  Judaea  only.  The  river  Jordan.  The  river  has  a  very  swift 
current:  the  baptism  must  have  been  administered  in  some  such  sheltered  eddy  as  now  the  pilgrims  and  travellers 
bathe  In,  near  the  Dead  Sea.  This  place  would  be  about  twenty-flve  miles  from  .Terusalera,  At  a  later  date  Johu 
seems  to  have  baptized  at  a  far  more  northern  point,  perhaps  to  be  near  the  Jews  of  Galilee  (ace  Johu  S ;  23). 

6.  John  was  clothed  with  camel's  hair.    Sec  on  Matt.  3:  4. 

7.  Latchet.    Lace,  or  etihig,  of  a  shoe. 


Jesns  is  baptized, 


ST.    MARK,    I. 


and  tempted  of  the  devil, 


9  And  it  came  to  pass  in  those  days,  that  Jesus 
came  from  Nazareth  of  GaHlee,  and  was  baptized 
of  John  in  Jordan. 

10  And  straightway  coming  np  out  of  the  water, 
he  saw  the  heavens  opened,  and  the  Spirit  like  a 
dove  descending  upon  him : 

11  And  there  came  a  voice  from  heaven,  sayinf/, 
Thou  art  my  beloved  Son,  in  whom  I  am  well 
pleased. 

12  And  immediately  the  Spirit  driveth  him  into 
the  wilderness. 

13  And  he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan;  and  was  with  the  wild 
beasts;  and  the  angels  ministered  unto  him. 

14  Now  after  that  John  was  put  in  prison, 
.Jesus  came  into  Galilee,  preaching  the  gospel  of 
the  kingdom  of  God, 

1.5  And  saying.  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand:  repent  ye,  and  believe 
the  gospel. 

10  Now  as  he  walked  by  the  sea  of  Galilee,  he 
saw  Simon  and  Andrew  his  brother  casting  a  net 
into  the  sea:  for  they  were  fishers. 

17  And  Jesus  said  unto  them,  Come  ye  after 
me,  and  I  will  make  you  to  become  fishers  of  men. 

18  And  straightway  they  forsook  their  nets, 
and  followed  him. 

19  And  when  he  had  gone  a  little  farther 
thence,  he  saw  James  the  son  of  Zebedee,  and 
John  his  brother,  who  also  were  in  the  ship  mend- 
ing their  nets. 

2U  And  straightway  he  called  them:  and  they 
left  their  father  Zebedee  in  the  ship  with  the  hired 
servants,  and  went  after  him. 

21  And  they  went  into  Capernaum;  and  straight- 
way on  the  sabbath  day  he  entered  into  the  syna- 
gogue, and  taught. 

22  And  they  were  astonished  at  his  doctrine: 
for  he  taught  them  as  one  that  had  authority,  and 
not  as  the  scribes. 

23  And  there  was  in  their  synagogue  a  man  with 
an  unclean  spirit;  and  he  cried  out, 

24  Saying,  Let  iis  alone;  what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth?  art  thou  come 
to  destroy  us  ?  I  know  thee  who  thou  art,  the 
Holy  One  of  God. 

2.0  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him. 


8  down  and  unloose.  I  baptized  you  i  with 
water;  but  he  shall  baptize  you  ^with  the 
2  Holy  Ghost. 

9  And  it  came  to  pass  in  those  days,  that 
Jesus  came  from  Nazareth  of  Galilee,  and 

10  was  baptized  of  John  ^  in  the  Jordan.  And 
straightway  coming  up  out  of  the  water,  he 
saw  the  heavens  rent  asunder,  and  the  Spirit 

11  as  a  dove  descending  upon  him :  and  a  voice 
came  out  of  the  heavens,  Thou  art  my  be- 
loved Son,  in  thee  I  am  well  pleased. 

12  And  straightway  the  Spirit  driveth  him 

13  forth  into  the  wilderness.  And  he  was  in 
the  wilderness  forty  days  tempted  of  Sa- 
tan; and  he  was  with  the  wild  beasts; 
and  the  angels  ministered  unto  him. 

14  Now  after  that  John  was  delivered  up, 
Jesus  came  into  Galilee,  preaching  the 

15  gospel  of  God,  and  saying.  The  time  is 
fulfilled,  and  the  kingdom  of  God  is  at 
hand :  repent  ye,  and  believe  in  the  gospel. 

16  And  passing  along  by  the  sea  of  Galilee, 
he  saw  Simon  and  Andrew  the  brother  of 
Simon  casting  a  net  in  the  sea:  for  they 

17  were  fishers.  And  Jesus  said  unto  them. 
Come  ye  after  me,  and  I  will  make  you 

18  to  become  fishers  of  men.  And  straight- 
Avay  they  left  the  nets,  and  followed  him. 

19  And  going  on  a  little  further,  he  saw 
James  the  son  of  Zebedee,  and  John  his 
brother,  who  also  were  in  the  boat  mend- 

20  ing  the  "nets.  And  straightway  he  called 
them:  and  they  left  their  father  Zebedee 
in  the  boat  with  the  hired  servants,  and 
went  after  him. 

21  And  they  go  into  Capernaum;  and 
straightway  on  the  sabbath  day  he  entered 

22  into  the  synagogue  and  taught.  And 
they  were  astonished  at  his  teaching:  for 
he  taught  them  as  having  authority,  and 

23  not  as  the  scribes.  And  straightway  there 
was  in  their  synagogue  a  man  with  an 

24  unclean  spirit  ;  and  he  cried  out,  saying. 
What  have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  ?  art  thou  come  to  destroy 
us  ?    I  know  thee  who  thou  art,  the  Holy 

25  One  of  God.  And  Jesus  rebuked  *him, 
saying.  Hold  thy  peace,  and  come  out  of 


1  Or,  in.    2  Or,  ffoly  Spirit:  and  so  throughout  this  book.    ^  (j,-.  i„(o_    t  Or,  it. 

9.  Nazareth.     See  on  Matt.  3  :  13. 

10.  He  saw  the  heaven^s  rent  asunder.  John  saw  the  Spirit  descending  as  a  dove  (John  1:  32),  but 
only  Jesus  saw  the  heavens  rent.     The  heavens  were  opened  unto  him  (Matt.  3  :  16). 

11.  Thou  art  my  beloved  Son,  in  thee  I  am  well  pleased.  Matthew  has  "  This  i»  my  beloved  Son, 
in  whom  I  ana  well  pleased."  Luke  has,  "  Thou  art  ray  beloved  Son,  in  thee  I  am  well  pleased"  (same  as  Mark). 
'J"he  voice  itself  was  probably  in  Aramaic.  The  Greek  is,  therefore,  a  translation,  and  can  vary  in  minute  particulars 
without  marring  the  truth. 

ii.  Straightway.  This  same  word  is  used  eleven  times  by  Mark  in  this  one  chapter.  He  emphasizes  the 
immi'dlate  connections.  Driveth  him  forth.  A  strong  word  sometimes,  as  in  "  casting  out "  demons,  where  it 
19  the  common  word  (in  Greek) ;  but  it  is  also  used  in  a  mild  sense,  as  in  "  sending  forth"  laborers  (Matt.  9:  38)  or 
sheep  (John  10:  4),  or  "  taking  out"  money  (Luke  10:  35).  The  mild  sense  is  better  here  (compare  Matt.  4: 1,  and 
Luke  4:  1). 

1.3.  Forty  days  tempted.  His  temptation  was  a  long  struggle.  The  three  temptations,  that  we  see  given  in 
full,  are  only  the  last  guns  of  a  long  assault.  Of  Satan.  The  Devil  (Matt,  and  Luke),  or  Satan, directs  the  kingdom 
of  evil.  In  our  Lord's  case,  he  personally  conducted  the  assault.  And  lie  was  with  the  wild  beasts.  A 
graphic  sentence,  given  only  by  Mark.  And  the  angels  ministered  unto  hiin.  The  narrative  Is  condensed. 
The  ministration  of  angels  took  place  after  the  last  of  the  temptations  had  been  repelled  (Matt.  4:  11). 

14.  Delivered  up.  Imprisoned  by  Herod  Antipas  (see  chap.  6:  17).  Preaching,  etc.  See  Malt.  4:  17. 
Also  compare  Matt.  3:  2. 

16-20.  See  on  Matt.  18-22. 

21.  Capernaum.    See  on  Matt.  4  :  13. 

22.  See  on  Matt.  7  :  20. 

23.  An  unclean  spirit.    An  evil  spirit,  that  led  the  man  to  acts  or  words  of  uncleanness. 

24.  What  have  We,  etc.  Identification  of  the  spirit  with  the  man.  The  man  had  received  the  spirit  Into  his 
wilful  life.    Demoniacal  possessiou  was  a  moral,  as  well  as  physical,  evil. 


Christ  beginneth  to  preach, 


ST.    MARK,    I. 


and  bealeth  many  diseased  persons. 


26  And  when  the  unclean  spirit  had  torn  him, 
and  cried  with  a  loud  voice,  he  came  out  of  him. 

27  And  tliey  were  all  amazed,  insomuch  that 
they  questioned  among  themselves,  saying,  AVhat 
thing  is  this  ?  what  new  doctrine  is  this  ?  for  with 
authority  commandeth  he  even  the  unclean  spir- 
its, and  they  do  obey  him. 

28  And  immediately  his  fame  spread  abroad 
throughout  all  the  region  round  about  Galilee. 

29  And  forthwith,  when  they  were  conxe  out 
of  the  synagogue,  they  entered  into  the  house  of 
Simon  and  Andrew,  with  James  and  John. 

30  But  Simon's  wife's  mother  lay  sick  of  a  fever, 
and  anon  they  tell  him  of  her. 

31  And  he  came  and  took  her  by  the  hand,  and 
lifted  her  up;  and  immediately  the  fever  left  her, 
and  she  ministered  unto  them. 

32  And  at  even,  when  the  sun  did  set,  they 
brought  unto  him  all  that  were  diseased,  and  them 
that  were  possessed  with  devils. 

33  And  all  the  city  was  gathered  together  at  the 
door. 

34  And  he  healed  many  that  were  sick  of  divers 
diseases,  and  cast  out  many  devils;  and  suffered 
not  the  devils  to  speak,  because  they  knew  him. 

3.5  And  in  the  morning,  rising  up  a  great  while 
before  day,  he  went  out,  and  departed  into  a  soli- 
tary place,  and  there  prayed. 

36  And  Simon  and  they  that  were  with  him  fol- 
lowed after  him. 

37  And  when  they  had  found  him,  they  said 
unto  him.  All  men  seek  for  thee. 

38  And  he  said  unto  them.  Let  us  go  into  the 
next  towns,  that  I  may  preach  there  also:  for 
therefore  came  I  forth. 

39  And  he  preached  in  their  synagogues  through- 
out all  Galilee,  and  cast  out  devils, 

40  And  there  came  a  leper  to  him,  beseeching 
him,  and  kneeling  down  to  him,  and  saying  unto 
him.  If  thou  wilt,  thou  canst  make  me  clean. 

41  And  Jesus,  moved  with  compassion,  put 
forth  Ids  hand,  and  touched  him,  and  saith  unto 
him,  I  will;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken,  immediately 
the  leprosy  departed  from  him,  and  he  was 
cleansed, 

43  And  he  straitly  charged  him,  and  forthwith 
sent  him  away; 

44  And  saith  unto  him.  See  thou  say  nothing  to 
any  man :  but  go  thy  way,  shew  thyself  to  the 
priest,  and  offer  for  thy  cleansing  those  things 
which  Moses  commanded,  for  a  testimony  unto 
them. 

4.")  But  he  went  out,  and  began  to  publish  it 
much,  and  to  blaze  abroad  the  matter,  insomuch 
that  Jesus  could  no  more  openly  enter  into  the 
city,  but  was  without  in  desert  places;  and  they 
caine  to  him  from  every  quarter. 


him.  And  the  unclean  spirit,  ^  tearing  him 
and  crying  with  a  loud  voice,  came  out  of 
him.  And  they  were  all  amazed,  insomuch 
that  they  questioned  among  themselves, 
saying,  What  is  this  ?  a  new  teaching!  with 
authority  he  commandeth  even  the  unclean 
spirits,  and  they  obey  him.  And  the  report 
of  him  went  out  straightway  everywhere 
into  all  the  region  of  Galilee  round  about. 

And  straightway,  ^when  they  were  come 
out  of  the  synagogue,  they  came  into  the 
house  of  Simon  and  Andrew,  with  James 
and  John.  Now  Simon's  wife's  mother  lay 
sick  of  a  fever;  and  straightway  they  tell 
him  of  her :  and  he  came  and  took  her  by 
the  hand,  and  raised  her  up;  and  the  fever 
left  her,  and  she  ministered  unto  thera. 

And  at  even,  when  the  sun  did  set,  they 
brought  unto  him  all  that  were  sick,  and 
them  that  were  ^  possessed  with  devils. 
And  all  the  city  was  gathered  together  at 
the  door.  And  he  healed  many  tliat  were 
sick  with  divers  diseases,  and  cast  out 
many  *  devils;  and  he  suffered  not  the 
devils  to  speak,  because  they  knew  him  ^. 

And  in  the  morning,  a  great  while  be- 
fore day,  he  rose  up  and  went  out,  and 
departed  into  a  desert  place,  and  there 
prayed.  And  Simon  and  they  that  were 
with  him  followed  after  him ;  and  they 
found  him,  and  say  unto  him,  All  are 
seeking  thee.  And  he  saith  unto  them. 
Let  us  go  elsewhere  into  the  next  towns, 
that  I  may  preach  there  also;  for  to  this 
end  came  I  forth.  And  he  went  into  their 
synagogues  throughout  all  Galilee,  preach- 
ing and  casting  out  *  devils. 

And  there  cometh  to  him  a  leper,  be- 
seeching him,  ^  and  kneeling  down  to  him, 
and  saying  unto  him,  If  thou  wilt,  thou 
canst  make  me  clean.  And  being  moved 
with  compassion,  he  stretched  forth  his 
hand,  and  touched  him,  and  saith  unto 
him,  I  will;  be  thoii  made  clean.  And 
sti-aightway  the  leprosy  departed  from 
him,  and  he  was  made  clean.  And  he 
"^  strictly  charged  him,  and  straightway 
sent  him  out,  and  saith  unto  him.  See 
thou  say  nothing  to  any  man :  but  go  thy 
way,  shew  thyself  to  the  priest,  and  offer 
for  thy  cleansing  the  things  which  Moses 
commanded,  for  a  testimony  unto  them. 
But  he  went  out,  and  began  to  publish  it 
much,  and  to  spread  abroad  the  ^  matter, 
insomuch  that  ®  Jesus  could  no  more 
openly  enter  into  ^°  a  city,  but  was  without 
in  desert  places:  and  they  came  to  him 
from  every  quarter. 


1  Or,  conruhing.  ^  gome  ancient  authorities  read  when  he  tcai  come  out  of  the  synagogue,  he  came,  etc.  ^  Or, 
demoviitcs.  *  Gr.  demons.  »  Many  ancient  autiiorities  add  to  be  Christ.  See  Liiije  4:41.  «  gome  ancient 
authorities  omit  and  kneeling  down  to  him.     '  Or,  sternly,    *  Gr.  word.    "  Gr.  he.    i"  Or,  the  city. 

29.  They;  i.e.,  Jesus  and  his  disciples.  With  James  and  John.  These  words  can  scarcely  be  referred  to 
the  verb  "  entered,"  for  James  and  John  are  included  in  the  pronoun  "they."  It  was  the  house  of  Simon  and 
Andrew,  who  held  it  in  conjunction  with  James  and  John. 

34.  He  suffered  not  the  devils  to  speak,  because  they  knew  him.  The  phrase  is  elliptical.  He 
suffered  not  the  devils  to  speak;  for  they  were  ready  to  call  out  his  name  as  the  Holy  One  of  God,  because  they 
knew  hira.    Our  Lord  shrunk  from  testimony  from  such  defiled  sources. 

38.  To  this  end  came  I  forth;  i.e.,  from  the  Father  (see  John  16:  28),  The  words  in  Luke  (4:43)  are, 
"  For  therefore  was  I  sent." 

39.  Casting  out  devils.  More  correctly,  "  casting  out  demons."  There  is  but  one  Devil,  Satan;  and  his 
angels  aie  demons.    The  Greek  words  are  diabolos  and  dainionion,  and  should  not  be  confounded. 

43.  Sent  him  out  of  the  house  where  the  cure  was  effected.  The  same  word  which  was  remarked  upon  in 
verse  12.    For  this  miracle,  see  on  Matt.  8 :  2-4. 

83 


Christ  healeth  one 


ST.    MARK.    IT. 


sick  of  the  palsy. 


CHAPTER  II. 


1.  Christ  healeth  one  sick  of  the  palsy,  14.  calleth  Matthew  from  the  receipt  of  custom,  15,  eateth  with  publicans 
and  sinners,  18.  excuseth  his  disciples  for  not  fasting,  23,  and  for  plucking  the  ears  of  corn  on  the  sabbath 
day. 

1  And  again  he  entered  into  Capernaum  after 
.some  days;  and  it  was  noised  that  he  Avas  in  the 
house. 

2  And  straightway  many  were  gathered  together, 
insonuich  that  there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door:  and  he  preached 
the  word  unto  them. 

3  And  they  come  unto  him,  bringing  one  sick 
of  the  palsy,  which  was  borne  of  four. 

4  And  when  they  could  not  come  nigh  unto 
him  for  the  press,  they  uncovered  the  roof  where 
he  was:  and  when  they  had  broken  it  up,  they  let 
down  the  bed  wherein  the  sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith,  he  said  unto  the 
sick  of  the  palsy.  Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hearts, 

7  Why  doth  this  man  thus  speak  blasphemies  ? 
who  can  forgive  sins  but  God  only  ? 

8  And  immediately  when  Jesus  perceived  in 
his  spirit  that  they  so  reasoned  within  themselves, 
he  said  unto  them,  Why  reason  ye  these  things  in 
your  hearts  ? 

9  Whether  is  it  easier  to  say  to  the  sick  of  the 
palsy,  TJnj  sins  be  forgiven  thee;  or  to  say.  Arise, 
and  take  up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the  Son  of  man 
liath  power  on  earth  to  forgive  sins,  (he  saith  to 
the  sick  of  the  palsy,) 

11  I  say  unto  thee,  Arise,  and  take  up  thy  bed, 
and  go  thy  way  into  tliine  liouse. 

12  And  immediately  he  arose,  took  up  the  bed, 
and  went  forth  before  them  all;  insomuch  that 
they  were  all  amazed,  and  glorified  God,  saying. 
We  never  saw  it  on  this  fashion. 

13  And  he  went  forth  again  by  the  sea  side;  and 
all  the  multitude  resorted  unto  him,  and  he  taught 
them. 

14  And  as  he  passed  by,  he  saw  Levi  the  son  of 
Alphieus  sitting  at  the  receipt  of  custom,  and  said 
unto  him,  Follow  me.  And  he  arose  and  followed 
him. 

1")  And  it  came  to  pass,  that,  as  Jesus  sat  at 
meat  in  his  house,  many  publicans  and  sinners 
sat  also  together  with  Jesus  and  his  disciples:  for 
there  were  many,  and  they  followed  him. 

16  And  when  the  scribes  and  Pharisees  saw  him 
eat  with  publicans  and  sinners,  they  said  unto  his 
disciples,  How  is  it  that  he  eateth  and  drinketh 
with  publicans  and  sinners  ? 

17  When  Jesus  heard  It,  he  saith  unto  them. 
They  that  are  whole  have  no  need  of  the  physician, 
but  they  that  are  sick:  I  came  not  to  call  the 
righteous,  but  sinners  to  repentance. 


1  And  when  he  entered  again  into  Caper- 
naum after  some  days,  it  was  noised  that 

2  he  was  ^in  the  house.  And  many  were 
gathered  together,  so  that  there  was  no 
longer  room /or  them,  no,  not  even  about 
the  door:   and   he  spake  the  word   unto 

3  them.  And  they  come,  bringing  unto 
him  a  man  sick   of  the   palsy,  borne  of 

4  four.  And  when  they  could  not  ^come 
nigh  unto  him  for  the  crowd,  they  uncov- 
ered tlie  roof  where  he  was:  and  when 
they  had  broken  it  up,  they  let  down  the 
bed  whereon   the  sick  of  the  palsy  lay. 

5  And  Jesus  seeing  their  faith  saith  unto 
the  sick  of  the  palsy,  ^Son,  thy  sins  are 

G  forgiven.  But  there  were  certain  of  the 
scribes   sitting  there,   and    reasoning    in 

7  their  hearts,  Why  doth  this  man  thus 
speak  ?  he  blasphemeth :  who  can  forgive 

8  sins  but  one,  even  God?  And  straight- 
way Jesus,  perceiving  in  his  spirit  that 
they  so  reasoned  witlun  themselves,  saith 
unto   them.  Why  reason  ye  these  things 

9  in  your  hearts  ?  Whether  is  easier,  to  say 
to  the  sick  of  the  palsy.  Thy  sins  are  for- 
given; or  to  say.  Arise,  and  take  up  thy 

10  bed,  and  walk  ?  But  that  ye  may  know 
that  the  Son  of  man  hath  ^  power  on  earth 
to  forgive  sins  (he  saith  to  the  sick  of  the 

11  palsy),  I  say  unto  thee.  Arise,  take  up  thy 

12  bed,  and  go  unto  thy  house.  And  he  arose, 
and  straightway  took  up  the  bed,  and  went 
forth  before  them  all ;  insomuch  that  they 
were  all  amazed,  and  glorified  God,  saying, 
We  never  saw  it  on  tliis  fashion. 

13  And  he  went  forth  again  by  the  sea 
side;  and  all  the  multitude  resorted  unto 

14  him,  and  he  taught  them.  And  as  he 
passed  by,  he  saw  Levi  the  .s'o»  of  Alphaj- 
us  sitting  at  the  place  of  toll,  and  he  saith 
unto  him,  Follow  me.     And  he  arose  and 

1.5  followed  him.  And  it  came  to  pass,  that 
he  was  sitting  at  meat  in  his  house,  and 
many  ^publicans  and  sinners  sat  down 
with   Jesus   and   his   disciples:   for  there 

16  were  many,  and  they  followed  him.  And 
the  scribes  ^of  the  Pharisees,  when  they 
saw  that  he  was  eating  with  the  sinnei's 
and  publicans,  said  unto  his  disciples, ''  He 
eateth  *  and  drinketh  with  publicans  and 

17  sinners.  And  when  Jesus  heard  it,  he  saith 
unto  them,  They  that  are  ^  whole  have  no 
need  of  a  physician,  but  they  that  are  sick: 
I  came  not  to  call  the  righteous,  but  sinners. 


Or,  at  home.  ^  Many  ancient  authorities  read  bt-ing  him  unto  hhn.  '  Gr.  Child.  *  Or,  aitthority.  o  See  marginal 
note  on  Matt.  5 :  46.  e  Some  ancient  authorities  read  and  the  Pharisees.  '  Or,  How  is  it  that  he  eateth  .  .  . 
dinners  t    *  Some  ancient  authorities  omit  anrf  rfr«n*<?<A.    »  Gr.  strong. 


3.  For  this  miracle,  see  on  Matt.  9 :  2-8.  Mark  speaks  of  the  immense  crowd,  and  Luke  refers  ("  because  of  the 
multitude,"  5  :  19)  to  the  same  fact. 

4.  They  wncovered  the  roof.    By  taking  up  the  tiles  (Luke  5  :  19). 

13.  By  the  sea  8i<Io.     The  shore  of  the  lake  near  Capernaum. 

14.  Levi.     See  Matt.  9:9. 

1.5.  For  there  were  many,  and  they  followed  him.  If  we  consider  this  feast  to  h.ive  followed  imme- 
diately on  Levi's  call  (according  to  the  place  it  holds  in  all  the  synoptics),  then  we  may  believe  that  Levi's  conversion, 
and  change  of  life,  had  excited  the  curiosity  of  the  publicans  generally 

16.  The  scribes  of  tlie  Pharisees.    Those  scribes  who  were  Pharisees  (see,  on  this  incident, Matt. 9  :  10-13). 


Christ  entereth  the  synagogue  and 


ST.    MARK,    IIL 


meeteth  a  man  with  a  withered  hand. 


18  And  the  disciples  of  Jolin  and  of  tho,  Phari- 
sees used  to  fast:  and  tliey  come  and  say  nnto 
him,  Wliy  do  the  disciph^s  of  John  and  of  the 
IMiarisees  fast,  hut  tliy  disciples  fast  not  ? 

]'.»  And  Jesus  said  nnto  them.  Can  the  children 
of  th(!  bridechaniber  fast,  while  the  bridegroom  is 
with  them  ?  as  long  as  they  have  the  bridegroom 
with  them,  they  cannot  fast. 

20  Ihit  the  days  will  come,  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  shall 
they  fast  in  those  days. 

21  No  man  also  seweth  a  piece  of  new  cloth  on 
an  old  garment:  else  the  new  piece  that  filled  it 
up  taketh  away  from  the  old,  and  the  rent  is  made 
worse. 

22  And  no  man  putteth  new  wine  into  old 
bottles:  else  the  new  wine  doth  burst  the  bottles, 
and  the  wine  is  spilled,  and  the  bottles  will  be 
marred:  but  new  wine  must  be  put  into  new  bot- 
tles. 

2;}  And  it  came  to  pass,  that  he  went  through 
the  corn  fields  on  the  sabbath  day;  and  his  disci- 
ples began,  as  they  went,  to  pluck  the  ears  of  corn. 

24  And  the  Pharisees  said  unto  him.  Behold, 
why  do  they  on  the  sabbath  day  that  which  is  not 
lawful  ? 

2')  And  he  said  unto  them.  Have  ye  never  read 
what  David  did,  when  he  had  need,  and  was  an 
hungred,  he,  and  they  that  were  with  him  ? 

2(i  How  he  went  into  the  house  of  God  in  the 
days  of  Abiathar  the  high  priest,  and  did  eat  the 
shewbn^ad,  which  is  not  lawful  to  eat  but  for 
the  jjriests,  and  gave  also  to  them  which  were  with 
him  f 

27  And  he  said  unto  them.  The  sabbath  was 
made  for  man,  and  not  man  for  the  sabbath: 

28  Therefore  the  Son  of  man  is  Lord  also  of 
the  sabbath. 


18  And  John's  disciples  an<l  the  Pharisees 
were  fasting:  and  they  come  and  say  unto 
him,  Why  do  John's  disciples  and  the  dis- 
ciples of  the  Pharisees  fast,  but  thy  disci- 

10  pies  fast  not  ?  And  Jesus  said  unto  them, 
Can  the  sons  of  the  bride-chamber  fast, 
while  the  bridegroom  is  with  them  ?  as 
long  as   they  have   the  bridegroom  with 

20  them,  they  cannot  fast.  But  the  days 
will  come,  when  the  bridegroom  shall  be 
taken  away  from  them,  and  t\um  will  they 

21  fast  in  that  day.  No  man  seweth  a  piece 
of  undressed  cloth  on  an  old  garment:  else 
that  which  should  fill  it  up  taketh  from 
it,  the  new  from  tlu^  old,  and  a  worse  rent 

22  is  made.  And  no  man  putteth  new  wine 
into  old  1  wine-skins:  else  the  wine  will 
burst  the  skins,  and  the  wine  perisheth, 
and  the  skins:  but  they  put  new  wine  into 
fresh  wine-skins, 

28  And  il  came  to  ]>ass,  that  he  was  going 
on  the  sahb:ilii  (lay  through  the  cornfields; 
and  his  disciiih's  -  began,  as  they  wc^iit,  to 

24  pluck  th(^  ears  of  corn.  And  th(!  Phari- 
sees said  unto  him.  Behold,  why  do  they 
on  the  sabbath  day  that  which  is  not  law- 

25  ful?  And  he  said  unto  tlujm,  Did  ye 
never  read  what  David  did,  when  he  had 
need,  and  was  an  hungred,  he,  and  they 

20  that  were  with  him?  How  he  entered 
into  the  house  of  (iod  ■'when  Abiathar 
was  high  priest,  and  did  eat  the  shevv- 
bread,  which  it  is  not  lawful  to  eat  save 
for  the  priests,  and  gave;  also  to  them  that 

27  were  with  him  ?  And  he  said  unto  them. 
The  sabbath  was  made;  for  man,  and  not 

28  man  for  the  sabbath :  so  that  the  Son  of 
man  is  lord  even  of  the  sabbath. 


1  That  Is,  skills  used  as  bottles.  ^  Gr.  began  to  make  their  way  plucking.    *  Some  ancient  authorities  read  in  the  diti/s 
of  Abiathar  the  high  priest. 

18.  For  this  colloquy  with  John's  dlHciples,  see  Matt.  9 :  14-17. 

22.  Into  f  renh  wine-8kins.  Luke  (5 :  38)  adds,  "  And  no  man  having  drunk  old  wine  desireth  new  :  for  he 
eaith,  the  old  is  good." 

23.  Kor  this  Incident  of  the  corn-plucking,  see  Matt.  12:  1-8. 

3(5.  When  Abiathar  was  high-prient.  Abiathar  may  have  been  associated  with  his  father  In  exerclHing 
the  functions  of  high-priest.  Abimelech  is  mentioned  as  high-priest  at  the  time  in  1  8aiu.  21 :  2,  0.  Compare  1  ISam. 
22 :  20. 

27.  The  sabbath  was  made  for  uian,  etc.  Ilence  naan  should  observe  It,  and  hence  man  is  not  to  be 
afflicted  by  it. 

28.  The  Son  of  man,  who  came  to  save  man,  is,  tiierefore,  director  of  the  sabbath  too. 


CHAPTER    III. 

1.  Christ  healeth  the  withered  hand,  10,  and  many  other  infirmities:  11.  rebnketh  the  unclean  spirits  !  13.  chooseth 
his  twelve  apostles :  22,  convinceth  tho  blasphemy  of  casting  out  devils  by  Beelzebub :  31.  and  sheweth  who 
are  his  brother,  sister,  and  mother. 


1  And  he  entered  again  into  the  synagogue;  and 
there  was  a  man  there  which  had  a  withered  hand. 

2  And  they  watched  him,  whether  lie  would 
heal  him  on  the  sabbath  day;  that  they  might 
accuse  him. 

;]  And  he  saith  unto  the  man  which  had  the 
withered  hand.  Stand  forth. 


1  And  he  entered  again  into  tin;  syn.a- 
gogne;  and  there  was  a  man  there  which 

2  had  his  hand  withered.  Ami  they  watcluMl 
him,  whether  he  would  heal  him  on  the 
sabbath  day;  that  they  might  aecii.st!  him. 

;5  And  he  saith  nnto  the  man  that  h.ad  his 
4  hand    withered,   'Stand    fortli.      And    he 


Gr.  Arise  into  the  midst. 


1.  For  this  incident  of  the  withered  hand,  see  Matt.  12 :  9-14. 


The  withered  hand  made  whole. 


ST.    MARK,    ITT. 


The  unclean  spirits  rebuked. 


4  And  he  saitli  unto  them,  Is  it  lawful  to  do 
good  on  the  sabbath  days,  or  to  do  evil  ?  to  save 
life,  or  to  kill  ?    But  they  held  their  peace. 

.5  And  when  he  had  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardness  of  their 
hearts,  he  saith  unto  the  man.  Stretch  forth  thine 
hand.  And  he  stretched  it  out:  and  his  hand  was 
restored  whole  as  the  other. 

6  And  the  Pharisees  went  forth,  and  straight- 
v/ay  took  counsel  with  the  Herodians  against  him, 
how  they  might  destroy  hira. 

7  But  Jesus  withdrew  himself  with  his  disciples 
to  the  sea:  and  a  great  nmltitude  from  Galilee  fol- 
lowed hira,  and  from  Judaea, 

8  And  from  Jerusalem,  and  from  Idumeea,  and 
from  beyond  Jordan;  and  they  about  Tyre  and 
Sidon,  a  great  multitude,  when  they  had  heard 
what  great  things  he  did,  came  unto  him. 

9  And  he  spake  to  his  disciples,  that  a  small 
ship  should  wait  on  him  because  of  the  multitude, 
lest  they  should  throng  him. 

10  For  he  had  healed  many;  insomuch  that  they 
pressed  upon  him  for  to  touch  him,  as  many  as 
had  plagues. 

11  And  unclean  spirits,  when  they  saw  him,  fell 
down  before  him,  and  cried,  saying.  Thou  art  the 
Son  of  God. 

12  And  he  straitly  charged  them  that  they  should 
not  make  him  known. 

13  And  he  goeth  up  into  a  mountain,  and  calleth 
unto  Iihit  whom  he  would:  and  they  came  unto  him. 

14  And  he  ordained  twelve,  that  they  should  be 
with  him,  and  that  he  might  send  them  forth  to 
preach, 

15  And  to  have  power  to  heal  sicknesses,  and  to 
cast  out  devils: 

16  And  Simon  he  surnamed  Peter; 

17  And  James  the  son  of  Zebedee,  and  John  the 
brother  of  James;  and  he  surnamed  them  Boan- 
erges, which  is.  The  sons  of  thunder: 

18  And  Andrew,  and  Philip,  and  Bartholomew, 
and  Matthew,  and  Thomas,  and  James  the  son  of 
Alphpeus,  and  Thaddajus,  and  Simon  the  Ca- 
naanite, 

19  And  Judas  Iscariot,  which  also  betrayed  him: 
and  they  went  into  an  house. 

20  And  the  multitude  cometh  together  again,  so 
that  they  could  not  so  much  as  eat  bread. 

21  And  when  his  friends  heard  of  it,  they  went 
out  to  lay  hold  on  him:  for  they  said.  He  is  beside 
himself. 


saith  unto  them,  Is  it  lawful  on  the  sabbath 
day  to  do  good,  or  to  do  harm  ?  to  save  a 
life,  or  to  kill  ?     But  they  held  their  peace. 

5  And  when  he  had  looked  round  about  on 
tbem  with  anger,  being  grieved  at  the 
hardening  of  their  heart,  he  saith  unto  the 
man.  Stretch  forth  thy  hand.  And  he 
stretched  it  forth:  and  his  hand  was  re- 

6  stored.  And  the  Pharisees  went  out,  and 
straightway  with  the  Herodians  took  coun- 
sel against  him,  how  they  might  destroy 
him. 

7  And  Jesus  with  his  disciples  withdrew 
to  the  sea:    and  a  great  multitude  from 

8  Galilee  followed:  and  from  Judaea,  and 
from  Jerusalem,  and  from  Idumaea,  and 
beyond  Jordan,  and  about  Tyre  and  Sidon, 
a   gi-eat  multitude,  hearing  ^  what  great 

9  things  he  did,  came  unto  him.  And  he 
spake  to  his  disciples,  that  a  little  boat 
should  wait  on  him  because  of  the  crowd, 

10  lest  they  should  throng  him :  for  he  had 
healed  many;  insomuch  that  as  many  as 
had  2  plagues  ^  pressed  upon  him  that  they 

11  nnght  touch  him.  And  the  unclean 
spirits,  whensoever  they  beheld  him,  fell 
down  before  him,  and  cried,  saying.  Thou 

12  art  the  Son  of  God.  And  he  charged  them 
much  that  they  should  not  make  him 
known. 

13  And  he  goeth  up  into  the  mountain,  and 
calleth  unto  him  whom  he  himself  would: 

14  and  they  went  unto  him.  And  he  ap- 
pointed twelve,  *  that  they  might  be  with 
him,  and  that  he  might  send  them  forth  to 

15  preach,  and  to  have  authority  to  cast  out 

16  ^devils:  "and  Simon  he  surnamed  Peter ; 

17  and  James  the  son  of  Zebedee,  and  John 
the  brother  of  James;  and  them  he  sur- 
named Boanerges,  which  is.  Sons  of  thun- 

18  der :  and  Andrew,  and  Philip,  and 
Bartholomew,  and  ]\Iatthew,  and  Thomas, 
and  James  the  .sou  of  Alphajus,  and  Thad- 

19  dteus,  and  Simon  the  ^  Cananaian,  and 
Judas  Iscariot,  which  also  betrayed  him. 

20  And  he  cometh  ^  into  a  house.  And  the 
multitude  cometh  together  again,  so  that 

21  they  could  not  so  mucli  as  eat  bread.  And 
when  his  friends  heard  it,  they  went  out 
to  lay  hold  on  him :  for  they  said,  he   is 

22  beside   himself.     And  the   scribes   which 


r,  all  the  things  that  he  did.  ^  Gr.  sfonrgea.  ^  Gr.  felt.  *  Some  ancient  authorilies  add  ichom  also  he  named 
upoHtlea.  See  Luke  6:  13.  5  Or.  demons.  «  Some  ancient  authorities  insert  and  he  apjwinted  twelve.  '  Or, 
Zealot.     See  Luke  6  :  15;  Acts  1 :  13.    *  Or,  home. 


5.  The  anger  and  grief  of  Jesus  are  spoken  of  only  by  Mark.  His  expressed  indignation  probably  started  the 
counsel  of  the  Pharisees  with  the  Herodians,  to  work  together  for  his  destruction.  We  see  the  same  parties 
co-operating  a  year  and  more  later  (chap.  12  :  13.     Also  compare  Matt.  22  :  16). 

7.  To  the  sea.    The  lake  (see  on  chap.  2 :  13).    Galilee.    See  on  Matt.  3 :  13.    Judaea.    Sec  on  chap.  1 :  5. 

8.  Idunisea  (Edom)  lay  south  of  Moab  and  of  Judsea.  It  was  largely  a  desert  land.  lieyond  Jordau  ;  i.e., 
Per.'pa.     Tyre  and  Sidon.     See  on  Matt.  15 :  21. 

10.  Plagues;  i.e.,  grievous  diseases. 

Vi.  That  they  should  not  make  him  known.    See  on  chap.  1  •  34. 

13.  He  goeth  up  into  the  mountain.  The  mountain  heights  near  the  sea,  or  lake,  of  Galilee.  Luke 
adds,  "  to  pray."     His  choice  of  the  twelve  was  preceded  by  a  night  of  prayer  (Luke  6:  12). 

14,  1.5.  We  here  see  the  distinctive  characteristics  of  an  apostle.  He  was  to  be  a  preacher,  working  miracles, 
having  been  a  personal  companion  of  Jesus. 

1(5.  Simon's  name  is  to  be  supplied  in  order  to  obtain  gramm.itical  exactness;  thus,  "  Simon  (and  Simon  he 
surnamed  Peter)  and  .James,"  etc.  (see,  for  these  names,  on  Matt.  10  :  2-4). 

17.  IJoanerBei*.  Greek  form  of  Wi^hruw  Binei'egesh,  aaxm  of  thunder.  Probably  called  so  after  and  because 
of  the  event  recorded  in  Luke  9:  54.  The  surname  would  be  a  memorial  of  their  rashness,  and  want  of  charity,  and 
would  teach  them  humility.     It  is  here  given  prolejjtically. 

21.  He  is  be^ide  liimself.  The  effects  of  his  wndom  and  love  are  used  by  his  own  family  as  proofs  of 
insanity! 


Christ  teacheth  by  parables. 


ST.    MARK,    IV 


The  parable  of  the  sower. 


22  IF  And  the  scribes  whicli  came  down  from 
.lerusalem  said,  lie  hath  Beelzebub,  and  by  the 
prince  of  the  devils  casteth  he  out  devils. 

23  And  he  called  them  unto  liiin,  and  said  unto 
them  in  parables,  How  can  Satan  cast  out  Satan  ? 

24  And  if  a  kingdom  be  divided  against  itself, 
that  kingdom  cannot  stand. 

25  And  if  a  house  be  divided  against  itself,  that 
house  cannot  stand. 

26  And  if  Satan  rise  up  against  himself,  and  be 
divided,  he  cannot  stand,  but  hath  an  end. 

27  No  man  can  enter  into  a  strong  man's  house, 
and  spoil  his  goods,  except  he  will  first  bind  the 
strong  man;  and  then  he  will  spoil  his  house. 

28  Verily  I  say  unto  you.  All  sins  shall  be  for- 
given unto  the  sons  of  men,  and  blasphemies 
wherewith  soever  they  shall  blaspheme : 

29  But  he  that  shall  blaspheme  against  the  Holy 
Ghost  hath  never  forgiveness,  but  is  in  danger  of 
eternal  damnation : 

30  Because  they  said,  He  hath  an  unclean  spirit. 

31  1[  There  came  then  his  brethren  and  his 
mother,  and,  standing  without,  sent  unto  him, 
calling  him. 

32  And  the  multitude  sat  about  him,  and  they 
said  unto  him,  Behold,  thy  mother  and  thy  breth- 
ren without  seek  for  thee. 

33  And  he  answered  them,  saying.  Who  is  my 
mother,  or  my  brethren  ? 

oi  And  he  looked  round  about  on  them  which 
sat  about  him,  and  said,  Behold  my  mother  and 
my  brethren ! 

35  For  whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  my  sister,  and  mother. 


came  down  from  Jerusalem  said.  He  hath 
Beelzebub,   and,   i  By   the   prince   of   the 

23  2  devils  casteth  he  out  the  *  devils.  And 
he  called  them  unto  him,  and  said  unto 
them  in  parables.  How  can  Satan  cast  out 

24  Satan  ?  And  if  a  kingdom  be  divided 
against  itself,  that  kingdom  cannot  stand. 

25  And  if  a  house  be  divided  against  itself, 

26  that  house  will  not  be  able  to  stand.  And 
if  Satan  hath  risen  up  against  himself,  and 
is  divided,  he  cannot  stand,  but  hath  an 

27  end.  But  no  one  can  enter  into  the  house 
of  the  strong  man,  and  spoil  his  goods, 
except  he  first  bind  the  strong  man;  and 

28  then  he  will  spoil  his  house.  Verily  I  say 
unto  you.  All  their  sins  shall  be  forgiven 
unto  the  sons  of  men,  and  their  blasphe- 
mies wherewith  soever  they  shall    blas- 

29  pheme :  but  whosoever  shall  blaspheme 
against  the  Holy  Spirit  hath  never  forgive- 

.30  ness,  but  is  guilty  of  an  eternal  sin:  be- 
cause they  said.  He  hath  an  unclean  spirit, 

31  And  there  come  his  mother  and  his 
brethren ;  and,  standing  without,  they  sent 

32  unto  him,  calling  him.  And  a  multitude 
was  sitting  about  him;  and  they  say  unto 
him.  Behold,  thy  mother  and  thy  brethren 

33  without  seek  for  thee.  And  he  answereth 
them,  and  saith,  Who  is  my  mother  and 

.34  my  brethren  ?  And  looking  round  on 
them  which  sat  roundabout  him,  he  saith, 

35  Behold,  my  mother  and  my  brethren !  For 
whosoever  shall  do  the  will  of  God,  the 
same  is  my  brother,  and  sister,  and  mother. 


Or,  In.    *  Gr.  'lemons 


83.  Beelzebub.    See,  for  this  conlext,  on  MaU.  12  :  24-32. 
89.  Eternal  sin.    In  the  old  version,  "  eternal  damnation. 
31-35.    For  this  passage,  see  on  Matt.  12  :  46-50. 


Eternal  sin  is  eternal  punishmeut. 


CHAPTER  IV. 

1.  The  parable  of  the  sower,  14.  and  the  meaning  thereof.     21.  We  must  communicate  the  light  of  our  knowledge 

to  others.     26.  The  parable  of  the  seed  growing  secretly,  30.  and  of  the  mustard  seed.     35.  Christ  stilleth 
the  tempest  on  the  sea. 


1  A\D  he  began  again  to  teach  by  the  sea  side: 
and  there  was  gathered  unto  him  a  great  multi- 
tude, so  that  he'entered  into  a  ship,  and  sat  in  the 
sea ;  and  the  whole  multitude  was  by  the  sea  on 
the  land. 

2  And  he  taught  them  many  things  by  parables, 
and  said  unto  them  in  his  doctrine, 

8  Hearken;  Behold,  there  went  out  a  sower  to 
sow: 

4  And  it  came  to  pass,  as  he  sowed,  some  fell  by 
the  way  side,  and  the  fowls  of  the  air  came  and 
devoured  it  up. 

6  And  some  fell  on  stony  ground,  where  it  had 
not  much  earth;  and  immediately  it  sprang  up, 
because  it  had  no  depth  of  earth: 

6  But  when  tlie  sun  was  up,  it  was  scorched; 
and  because  it  had  no  root,  it  withered  away. 

7  And  some  fell  among  thorns,  and  the  tliorns 
grew  up,  and  choked  it,  and  it  yielded  no  fruit. 


1  And  again  he  began  to  teach  by  the  sea 
side.  And  there  is  gathered  unto  him  a 
very  great  multitude,  so  that  he  entered 
into  a  boat,  and  sat  in  the  sea;  and  all  the 
multitude  were  by  the  sea  on  the  land. 

2  And  he  taught  them  many  things  in  para- 
bles, and  said  unto  tliem  in  his  teachiuij, 

3  Hearken:  Behold,  the  sower  went  forth 

4  to  sow :  and  it  came  to  pass,  as  he  sowed, 
Sonne  seed  fell  by  the  way  side,  and  the 

5  birds  caiiie  and  devoured  it.  And  other 
fell  on  the  rocky  {/rounds  where  it  had  not 
much  earth;  and  straightway  it  sprang  up, 

6  because  it  had  no  deepness  of  earth :  and 
when  the  sun  was  risen,  it  was  scorched; 
and  because  it  had  no  root,  It  witliered 

7  away.  And  other  fell  among  the  thorns, 
and  the  thorns  grew  up,  and  choked  it. 

8  and  it  yielded  no  fruit.    And  others  fell 


1-80.  See,  for  the  parable  of  the  aower,  on  Malt.  13 ;  1-23. 

BT 


Christ  exponndeth  the 


ST.    MARK,    IV. 


parable  of  the  sower, 


8  And  other  fell  on  good  ground,  and  did  yield 
fruit  that  sprang  up  and  increased;  and  brought 
forth,  some  thirty,  and  some  sixty,  and  some  "an 
hundred. 

9  And  he  said  unto  them,  He  that  hath  ears  to 
hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were  about 
him  with  the  twelve  asked  of  him  the  parable. 

11  And  he  unto  them.  Unto  you  it  is  given  to 
know  the  mystery  of  the  kingdom  of  God:  but 
luito  them  that  are  without,  all  these  things  are 
done  in  parables : 

12  That  seeing  they  may  see,  and  not  perceive; 
and  hearing  they  may  hear,  and  not  understand; 
lest  at  any  time  they  should  be  converted,  and  their 
sins  should  be  forgiven  them. 

13  And  he  said  unto  them.  Know  ye  not  this 
parable  ?  and  how  then  will  ye  know  all  parables  ? 

14  IT  The  sower  soweth  the  word. 

15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown;  but  when  they  have  heard, 
Satan  cometh  immediately,  and  taketh  away  the 
word  that  was  sown  in  their  hearts. 

16  And  these  are  they  likewise  which  are  sown 
on  stony  ground ;  who,  when  they  have  heard  the 
word,  immediately  receive  it  with  gladness; 

17  And  have  no  root  in  themselves,  and  so  en- 
dure but  for  a  time:  afterward,  when  affliction  or 
persecution  ariseth  for  the  word's  sake,  immedi- 
ately they  are  offended. 

18  And  these  are  they  which  are  sown  among 
thorns;  such  as  hear  the  word, 

19  And  the  cares  of  this  world,  and  the  deceit- 
fulness  of  riches,  and  the  lusts  of  other  things 
entering  in,  choke  the  word,  and  it  becometh  un- 
fruitful. 

20  And  these  are  they  which  are  sown  on  good 
ground;  such  as  hear  the  word,  and  receive  it, 
and  bring  forth  fruit,  some  thirty  fold,  some  sixty, 
and  some  an  hundred. 

21  H  And  he  said  unto  them.  Is  a  candle  brought 
to  be  put  under  a  bushel,  or  under  a  bed  ?  and  not 
to  be  set  on  a  candlestick  ? 

22  For  there  is  nothing  hid,  which  shall  not  be 
manifested;  neither  was  any  thing  kept  secret,  but 
that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  said  unto  tliem.  Take  heed  wliat  ye 
hear:  with  what  measure  ye  mete,  it  shall  be 
measured  to  you:  and  unto  you  that  hear  shall 
more  be  given. 

2.J  For  he  that  liath,  to  him  shall  be  given :  and 
he  that  hath  not,  from  him  shall  be  taken  even 
that  which  he  hath. 

26  If  And  he  said,  So  is  the  kingdom  of  God,  as 
if  a  man  should  cast  seed  into  the  ground ; 

27  And  should  sleep,  and  rise  night  and  day,  and 
the  seed  should  spring  and  grow  up,  he  knoweth 
not  how. 

28  For  the  earth  bringeth  forth  fruit  of  herself; 
first  the  blade,  then  the  ear,  after  that  the  full 
corn  in  the  ear. 

29  But  when  the  fruit  is  brought  forth,  imme- 
diately he  putteth  in  the  sickle,  because  the  har- 
vest is  come. 


into  the  good  ground,  and  yielded  fruit, 
growing  up  and  increasing;  and  brought 
forth,  thirtyfold,  and  sixtyfold,  and  a  hun- 
9  dredfold.  And  he  said.  Who  hath  ears  to 
hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were 
about  him  with  the  twelve  asked  of  him 

11  the  parables.  And  he  said  unto  them, 
Unto  you  is  given  the  mystery  of  the 
kingdom  of  God:  but  iinto  them  that  are 
without,  all  things  are  done  in  parables : 

12  that  seeing  they  may  see,  and  not  per- 
ceive; and  hearing  they  may  hear,  and 
not  understand;  lest  haply  they  should 
turn  again,  and  it  should  be  forgiven  them. 

1.3  And  he  saith  unto  them.  Know  ye  not 
this  parable  ?  and  how  shall  ye  know  all 

14  the  parables  ?      The    sower  soweth    the 
1.5  word.    And   these  are   they  by  the   way 

side,  where  the  word  is  sown;  and  when 
they  have  heard,  straightway  cometh 
Satan,  and  taketh  away  the  word  which 

16  hath  been  sown  in  them.  And  these  in 
like  manner  are  they  that  are  sown  upon 
the  rocky  placex,  who,  when  they  have 
heard    the   word,   straightway   receive   it 

17  with  joy;  and  they  have  no  root  in  them- 
selves, but  endure  for  a  while ;  tlien,  when 
tribulation  or  persecution  ariseth  because 
of  the   word,  straightway   they   stumble. 

15  And  others  are  they  that  are  sown  among 
the  thorns;  these  are  they  that  have  heard 

19  the  word,  and  the  cares  of  the  i  world, 
and  the  deceitfulness  of  riches,  and  the 
lusts  of  other  things  entering  in,  choke 
the   word,   and   it    becometh    unfruitful, 

20  And  those  are  they  that  were  sown  upon 
the  good  ground;  such  as  hear  the  word, 
and  accept  it,  and  bear  fruit,  thirtyfold, 
and  sixtyfold,  and  a  hundredfold. 

21  And  he  said  unto  them.  Is  the  lamp 
brought  to  be  put  under  the  bushel,  or 
under  the  bed,  and  not  to  be  put  on  the 

22  stand?  For  there  is  nothing  hid,  save 
that  it  should  be  manifested;  neither  was 
any  tiling  made  secret,  but  that  it  should 

23  come  to  light.     If  any  man  hath  ears  to 

24  hear,  let  him  hear.  And  he  said  unto 
them,  Take  heed  what  ye  hear:  with  what 
measure  ye  mete  it  shall  be  measured 
unto  you:   and  more  shall  be  given  unto 

2.5  you.  For  he  that  hath,  to  him  shall  be 
given :  and  he  that  hath  not,  from  Jiim 
shall  be  taken  away  even  that  which  he 
hath. 

20  And  he  said,  So  is  the  kingdom  of  God, 
as  if   a  man  should   cast   seed   upon   the 

27  earth;  and  should  sleep  and  rise  night 
and  day,  and   the  seed  should  spring  up 

28  and  grow,  he  knoweth  not  how.  The 
earth  -beareth  fruit  of  herself;  first  the 
blade,  then  the  ear,  then  the  full  corn  in 

29  the  ear.  But  when  the  fruit  ^is  ripe, 
straightway  he  *  putteth  forth  the  sickle, 
because  the  harvest  is  come. 


age. 


Or,  yieldeth.    ^  Or,  nlloweth.    *  Or,  senc/eth  forth. 


21.  The  lamp  — the  bushel  —  the  bed— the  stand.  There  was  only  one  of  each  in  the  ordinary  peas- 
ant's  house. 

22.  The  concealment  of  truth  in  the  parable  is  only  to  quicken  men's  wits  toward  the  solution.  The  lamp  of 
truth  God  intends  shall  be  put  on  its  stand;  and  so  he  wishes  his  people  to  hold  it  up,  and  not  hide  it.  Therefore 
they  muwt  take  heed  how  they  hear.     He  that  hides  ihe  light,  by  his  carelessness  will  lose  it  altogether. 

2r>-29.  Man's  part  in  the  kingdom  of  God  is  to  sow  and  reap.  God  will  see  that  the  seed  grows.  We  are  to 
teach  the  truth,  and  to  welcome  converts  into  the  church. 

88 


Christ  meeteth  a  : 


ST.    MARK,    y. 


possessed  of  a  legion  of  devils. 


30  IT  And  he  said,  Whereunto  shall  wo  liken  the 
kingdom  of  God  ?  or  with  what  comijarison  shall 
we  compare  it  ? 

ol  It  is  like  a  grain  of  mustard  seed,  which, 
when  it  is  sown  in  the  earth,  is  less  than  all  the 
seeds  that  be  in  the  earth : 

32  But  when  it  is  sown,  it  groweth  up,  and 
becometh  greater  than  all  herbs,  and  shooteth  out 
great  branches ;  so  that  the  fowls  of  the  air  may 
lodge  under  the  shadow  of  it. 

33  And  with  many  such  parables  spake  he  the 
word  unto  them,  as  they  were  able  to  hear  it. 

34  But  without  a  parable  spake  he  not  unto 
them :  and  when  they  were  alone,  he  expounded 
all  things  to  his  disciples. 

35  And  the  same  day,  when  the  even  was  come, 
he  saith  unto  them.  Let  us  pass  over  unto  the 
other  side. 

30  And  when  they  had  sent  away  the  multitude, 
they  took  him  even  as  he  was  in  the  ship.  And 
there  wei'e  also  with  him  other  little  ships. 

37  And  there  arose  a  great  storm  of  wind,  and 
the  waves  beat  into  the  "ship,  so  that  it  was  now- 
full. 

38  And  he  was  in  the  hinder  part  of  the  ship, 
asleep  on  a  pillow:  and  they  awake  him,  and  say 
unto  him.  Master,  carest  thou  not  that  we  perish  ? 

39  And  he  arose,  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm. 

40  And  he  said  unto  them,  Why  are  ye  so  fear- 
ful ?  how  is  it  that  ye  have  no  faith  ? 

41  And  they  feared  exceedingly,  and  said  one  to 
another.  What  manner  of  man  is  this,  that  even 
the  wind  and  the  sea  obey  him  ? 


30  And  he  said,  How  shall  we  liken  the 
kingdom  of  God  ?  or  in  what  parable  shall 

31  we  set  it  forth  *?  ^  It  is  like  a  grain  of 
mustard  seed,  which,  when  it  is  sown 
upon  the  earth,  though  it  be  less  than  all 

32  the  seeds  that  are  upon  the  earth,  yet  when 
it  is  sown,  groweth  up,  and  becometh 
greater  than  all  the  herbs,  and  piUteth  out 
great  branches;  so  that  the  birds  of  the 
heaven  can  lodge  under  the  shadow  thereof. 

33  And  with  many  such  parables  spake  he 
the  word  unto  them,  as  they  were  able  to 

34  hear  it :  and  without  a  parable  spake  he 
not  unto  them  :  but  privately  to  his  own 
disciples  he  expounded  all  things. 

35  And  on  that  day,  when  even  was  come, 
he  saith  unto  them.  Let  us  go  over  unto 

36  the  other  side.  And  leaving  the  multi- 
tude, they  take  him  with  them,  even  as 
he   was,   in   the  boat.     And  other   boats 

37  were  with  him.  And  there  ariseth  a  great 
storm  of  wind,  and  the  waves  beat  into 
the  boat,  insomuch  that  the  boat  was  now 

38  filling.  And  he  himself  was  in  the  stern, 
asleep  on  the  cushion:  and  they  awake 
him,   and  say  unto   him,  -Master,  carest 

39  thou  not  that  we  perish  ?  And  he  awoke, 
and  rebuked  the  wind,  and  said  unto  the 
sea.  Peace,  be  still.    And  the  wind  ceased, 

40  and  there  was  a  great  calm.  And  he  said 
unto  them,  AVhy  are  ye  fearful  ?  have  ye 

41  not  yet  faith  ?  And  they  feared  exceed- 
ingly, and  said  one  to  another.  Who  then 
is  this,  that  even  the  wind  and  the  sea 
obey  him  ? 


•  Gr.  ^.s  unto. 


Or,  Teacher. 


M.  Mustard  seed  (see  Mau.  13:  31). 

S3.  As  they  were  able  to  hear  it.  He  did  not  go  beyond  their  ability  to  follow  liim.  But  they  had  to 
'  I  to  follow  him,  if  they  would  receive  the  truth.  To  his  disciples  he  explained  all;  because  they  gave  heed,  aud 
soaicbed  for  the  truth. 

37.  A  great  storm  of  wind.    Matthew  calls  it  an  earthquake  (o-ettr^ib?).    Matt.  8  :  24. 

41.  Wlio  then  is  this?  The  apostles  had  yet  very  much  to  learn  regarding  Jesus.  They  were  gradually 
cducnted  into  the  knowledge  of  his  divine  character. 


CHAPTER    V. 

5.  Christ  delivering  the  possessed  of  the  legion  of  devils,  13.  they  enter  into  the  swine.     25.  He  healeth  the 
woman  of  the  bloody  issue,  35.  and  raiseth  from  death  Jarius  his  daughter. 


1  AxD  they  came  over  unto  the  other  side  of 
the  sea,  into  the  country  of  the  Gadarenes. 

2  And  when  he  was  come  out  of  the  ship,  im- 
mediately there  met  him  out  of  the  tombs  a  man 
with  an  unclean  spirit, 

3  Who  had  his  dwelling  among  the  tombs;  and 
no  man  could  bind  him,  no,  not  with  chains: 

4  Because  that  he  had  been  often  bound  with 
fetters  and  chains,  and  the  chains  had  been  plucked 
asunder  by  him,  and  the  fetters  broken  in  pieces: 
neither  could  any  man  tame  him. 

.5  And  always,  night  and  day,  he  was  in  the 
mountains,  and  in  the  tombs,  crying,  and  cutting 
himself  Mith  stones. 

6  But  when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  him, 


1  Axi>  they  came  to  the  other  side  of  the 
sea,  into  the  country  of  the  Gerasenes. 

2  And  when  he  was  come  out  of  the  boat, 
straightway  there  met  him  out    of    the 

o  tombs  a  nian  with  an  unclean  spirit,  who 
had  his  dwelling  in  the  tombs:  and  no 
man  could  any  more  bind  him,  no,  not 

4  with  a  chain ;  because  that  he  had  been 
often  bound  with  fetters  and  chains,  and 
the  chains  had  been  rent  asunder  by  him, 
and  the  fetters  broken  in  pieces:  and  no 

5  man  had  strength  to  tame  him.  And 
always,  night  and  day,  in  the  tombs  and 
in  the  mountains,  he  was  crying  out,  and 

6  cutting  himself  with  stones.  And  when 
he  saw  .Jesus  from  afar,  he  ran  and  wor- 


1-20.  For  this  miracle  near  Gudara,  see  on  Malt.  8  ;  28-34. 

2.  The  tombs  were  usually  caverus,  natural  or  artificial,  in  the  soft  limestone  rock.  A  man.  Matthew 
ppeaks  of  two.    Probably  one  was  far  more  conspicuous  than  the  other. 

4.  Fetters  and  cha'ns.  Mark  gives  u  very  graphic  account  of  the  fierce  strength  of  the  demoniac,  which  is 
not  found  in  the  other  Gospels. 


The  legion  of  devils  cast  out, 


ST.    MARK,    V 


and  they 


into  the  swine. 


7  And  cried  with  a  loud  voice,  and  said,  What 
have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 
most  high  God  ?  I  adjure  thee  by  God,  that  thou 
torment  me  not. 

y  P'or  he  said  unto  him.  Come  out  of  the  man, 
thou  unclean  spirit. 

9  And  he  asked  him,  What  is  thy  name  ?  And 
he  answered,  saying.  My  name  is  Legion :  for  we 
are  many. 

10  And  he  besought  him  mucli  that  he  would 
not  send  them  away  out  of  the  country. 

11  Now  there  was  there  nigh  unto  the  moun- 
tains a  great  herd  of  swine  feeding. 

12  And  all  the  devils  besought  him,  saying. 
Send  us  into  the  swine,  that  we  may  enter  into 
them. 

13  And  forthwith  Jesus  gave  them  leave.  And 
the  unclean  spirits  went  out,  and  entered  into  the 
swine:  and  the  herd  ran  violently  down  a  steep 
place  into  the  sea,  (they  were  about  two  thousand;) 
and  were  choked  in  the  sea. 

14  And  they  that  fed  the  swine  fled,  and  told  it 
in  the  city,  and  in  the  country.  And  they  went 
out  to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that 
was  possessed  with  the  devil,  and  had  the  legion, 
sitting,  and  clothed,  and  in  his  right  mind:  and 
they  were  afraid. 

Ui  And  they  that  saw  it  told  them  how  it  befell 
to  him  that  was  possessed  with  the  devil,  and  also 
concerning  the  swine. 

17  And  they  began  to  pray  him  to  depart  out  of 
their  coasts. 

18  And  when  he  was  come  into  the  ship,  he  that 
had  been  possessed  with  the  devil  prayed  him  that 
he  might  be  with  him. 

19  Howbeit  Jesus  suffered  him  not,  but  saith 
vmto  him.  Go  home  to  thy  friends,  and  tell  them 
how  great  things  the  Lord  hath  done  for  thee,  and 
hath  had  compassion  on  thee. 

20  And  he  departed,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done  for 
him:  and  all  men  did  marvel. 

21  And  when  Jesus  was  passed  over  again  by 
ship  unto  the  other  side,  much  people  gathered 
unto  him:  and, he  was  nigh  unto  the  sea. 

22  And,  behold,  there  cometh  one  of  the  rulers 
of  the  synagogue,  Jairus  by  name;  and  when  he 
saw  him,  he  fell  at  his  feet, 

23  And  besought  him  greatly,  saying,  My  little 
daughter  lieth  at  the  point  of  death :  /  pray  thee, 
come  and  lay  thy  hands  on  her,  that  she  may  be 
healed ;  and  she  shall  live. 

24  And  Jesus  went  with  him ;  and  much  people 
followed  him,  and  thronged  him. 

2^)  And  a  certain  woman,  which  had  an  issue  of 
blood  twelve  years, 

20  And  had  suffered  many  things  of  many  phy- 
sicians, and  had  spent  all  that  she  had,  and  was 
nothing  bettered,  but  rather  grew  worse. 


7  shipped  him ;  and  crying  out  with  a  loud 
voice,  he  saith,  What  have  1  to  do  with 
thee,  Jesus,  thou  Son  of  the  Most  High 
God  ?     I  adjure  thee  by  God,  torment  me 

8  not.     For  he  said  unto  liini,  ('ome  forth, 

9  thou  unclean  spirit,  out  of  the  man.  Ami 
he  asked  him,  What  is  thy  name  ?  And 
he  saith  unto  him,  My  name  is  Legion; 

10  for  we  are  many.  And  he  besought  him 
much  that  he  would  not  send  them  away 

11  out  of  the  country.  Now  there  was  there 
on  the  mountain  side  a  great  herd  of  swine 

12  feeding.  And  they  besought  him,  saying. 
Send  us  into  the  swine,  that  we  may  enter 

13  into  them.  And  he  gave  th(>m  leave. 
And  the  unclean  spirits  came  out,  and 
entered  into  the  swine:  and  the  herd 
rushed  down  the  steep  into  the  sea,  in 
number   about  two  thousand;    and    they 

14  were  choked  in  the  sea.  And  they  that 
fed  them  fled,  and  told  it  in  the  city,  and 
in  the  country.      And  they  came  to  see 

15  what  it  was  that  had  come  to  pass.  And 
they  come  to  Jesus,  and  behold  ^  him  that 
was  possessed  with  devils  sitting,  clothed 
and  in  his  right  mind,  even  him  that  had 

16  the  legion:  and  they  were  afraid.  And 
they  that  saw  it  declared  unto  them  how 
it  befell  ^him  that  was  possessed  with 

17  devils,  and  concerning  the  swine.  And 
they  began  to  beseech  him  to  depart  from 

18  their  borders.  And  as  he  was  entering 
into  the  boat,  he  that  had  been  possessed 
with  "^  devils  besought  him  that  he  might 

19  be  with  him.  And  he  suffered  him  not, 
but  saith  unto  him,  Go  to  thy  house  unto 
thy  friends,  and  tell  them  how  great 
things  the  Lord  hath  done  for  thee,  and 

20  how  he  had  mercy  on  thee.  And  he  went 
his  way,  and  began  to  publish  in  Decapolis 
how  great  things  Jesus  had  done  for  him: 
and  all  men  did  inarvel. 

21  And  when  Jesus  had  crossed  over  again 
in  the  boat  unto  the  other  side,  a  great 
midtitude  was  gathered  unto  him :  and  he 

22  was  by  the  sea.  And  there  cometh  one 
of  the  rulers  of  the  synagogue,  Jairus  by 
name;  and  seeing  him,  he  falleth  at  his 

23  feet,  and  beseecheth  him  much,  saying. 
My  little  daughter  is  at  the  point  of  death : 
/  pray  thee,  that  thou  come  and  lay  thy 
hands   on   her,   that  she   may  be  '^  made 

24  whole,  and  live.  And  he  went  with  him; 
and  a  great  multitude  followed  him,  and 
they  thronged  him. 

25  And  a  woman,  which  had  an  issue  of 

26  blood  twelve  years,  and  had  suffered  many 
things  of  many  physicians,  and  had  spent 
all  that  she  had,  and  was  nothing  bettered, 

27  but  rather  grew  worse,  having  heard  the 


1  Or,  the  demoniac.    ^  Gr.  demoiis.    ^  Or,  saved. 


9.  What  is  thy  name?  i.e.,  the  man's  name.  The  man  and  the  demons  are  so  united,  that  the  man  answers 
(or  the  demons  through  him),  "  i/y  name  is  Legion;  for  we  are  many."  I^cgion,  the  name  for  a  Roraau-army 
division,  is  used  for  a  great  multitude. 

10.  He  besouKht  him.  The  man  besought  Christ  that  he  would  not  send  the  de.monn  out  of  the  country. 
So  intimate  was  iheir  partnership. 

1 3.  Two  thousand.    If  the  word  "  legion  "  were  strictly  pressed,  it  would  give  three  demons  to  each  of  the  swine. 

10.  Tell  them.  As  this  miracle  had  not  been  wrought  near  our  Lord's  home  in  Galilee  (where  they  wished  to 
make  him  a  king,  and  where  he  therefore  strove  to  prevent  any  exciting  demonstrations),  he  permits  its  publication. 

20.  Decapolis.     Bee  on  Malt.  4:  25. 

22.  For  the  raising  of  Jairus'  daughter,  and  attendant  incidents,  see  on  Malt.  9:  1S-2G. 

26.  Had  suffered  many  thing;8  of  many  physicians  — but  rather  grew  worse.  These  are  stronger 
expressions  than  those  of  Luke.     MuUhew  omits  mentioning  the  experience  with  physicians. 


Christ  raisetli  from  the 


ST.    MARK.    V. 


dead  Jairus'  daughter. 


27  When  she  had  lieard  of  Jesus,  came  in  the 
press  behind,  and  touched  his  garment. 

28  For  she  said,  If  1  may  touch  but  his  clothes, 
I  sliall  be  whole. 

2y  And  straightway  the  fountain  of  her  blood 
was  dried  up;  and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately  knowing  in  himself 
that  virtue  had  gone  out  of  him,  turned  hiu]  about 
in  the  press,  and  said,  Who  touched  my  clothes  ? 

31  And  his  disciples  said  unto  him.  Thou  seest 
the  multitude  thronging  thee,  and  sayest  thou. 
Who  touched  me  ? 

32  And  he  looked  round  about  to  see  her  that 
had  done  this  thing. 

33  But  the  woman  fearing  and  trembling,  know- 
ing what  was  done  in  her,  came  and  fell  down 
before  him,  and  told  him  all  the  truth. 

34  And  he  said  luito  her,  Daughter,  thy  faith 
hath  made  thee  whole;  go  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  there  came  from  the 
ruler  of  the  synagogue's  house  certain  which  said. 
Thy  daughter  is  dead:  why  troublest  thou  the 
Master  any  further  ? 

3(5  As  soon  as  Jesus  heard  the  word  that  was 
spoken,  he  saith  unto  the  ruler  of  the  synagogue, 
\i^i  not  afraid,  only  believe. 

37  And  he  suffered  no  man  to  follow  him,  save 
Peter,  and  James,  and  John  the  brother  of  James. 

38  And  he  cometh  to  the  house  of  the  ruler  of 
the  synagogue,  and  seeth  the  tumult,  and  theiu 
that  wept  and  wailed  greatly. 

39  And  when  he  was  come  in,  he  saith  unto 
them.  Why  make  ye  this  ado,  and  weep  ?  the  dam- 
sel is  not  dead,  but  sleepeth. 

40  And  they  laughed  him  to  scorn.  But  when 
he  had  put  them  all  out,  he  taketh  the  father  and 
the  mother  of  the  damsel,  and  them  that  were 
with  him,  and  entereth  in  where  the  damsel  was 
lying. 

41  And  he  took  the  damsel  by  the  hand,  and 
said  unto  her,  Talitha  cumi ;  which  is,  being  inter- 
preted. Damsel,  I  say  unto  thee,  arise. 

42  And  straightway  the  damsel  arose,  and 
walked;  for  she  was  of  the  cu/e  of  twelve  years. 
And  they  were  astonished  with  a  great  astonish- 
ment. 

43  And  he  chargetl  them  straitly  that  no  man 
should  know  it;  and  commanded  that  something 
should  be  given  her  to  eat. 


things    concerning    Jesus,    came  in    the 
crowd  beliind,  and  touched  his  garment, 

28  For  she  said.  If  I  touch  but  his  garments, 

29  I  shall  be  i  made  whole.  And  straightway 
the  fountain  of  her  blood  was  dried  up; 
and  she  felt  in  her  body  that  she  was 

30  healed  of  her  ^  plague.  And  straightway 
Jesus,  perceiving  in  himself  that  the  pow- 
er proreediny  from  him  had  gone  forth, 
turned  him  about  in  the  crowd,  and  said, 

31  Who  touched  my  garments  ?  And  his 
disciples  said  unto  him.  Thou  seest  the 
multitude  thronging  thee,  and  sayest  thou, 

32  Who  touched  me  ?  And  he  looked  round 
about  to  see  her  that  had  done  this  thing, 

33  But  the  woman  fearing  and  trembling, 
knowing  what  had  been  done  to  her,  came 
and  fell  down  before  him,  and  told  him 

34  all  the  truth.  And  he  said  unto  her. 
Daughter,  thy  faith  hath  ^made  thee 
whole;  go  in  peace,  and  be  whole  of  thy 
2  plague. 

35  While  he  yet  spake,  they  come  from  the 
ruler  of  the  synagogue's  /loiifie,  saying, 
Thy  daughter  is  dead :  why  troublest  thou 

36  the  ^Master  any  further?  But  Jesus, 
^not  heeding  the  word  spoken,  saith  unto 
the  ruler  of  the  synagogue.  Fear  not,  only 

37  believe.  And  he  suffered  no  man  to  fol- 
low with  him,  save  Peter,  and  James,  and 

38  John  the  brother  of  James.  And  they 
come  to  the  house  of  the  ruler  of  the  syn- 
agogue; and  he  beholdeth  a  tumult,  and 

39  7iiani/  weeping  and  wailing  greatly.  And 
when  he  was  entered  in,  he  saith  unto 
them,  Why  make  ye  a  tumult,  and  weep  ? 

40  the  child  is  not  dead,  but  sleepeth.  And 
they  laughed  him  to  scorn.  But  he,  hav- 
ing put  them  all  forth,  taketh  the  father 
of  the  child  and  her  mother  and  them  that 
were  with  him,  and  goeth  in  where  the 

41  child  was.  And  taking  the  child  by  the 
hand,  he  saith  unto  her,  Talitha  cumi; 
which  is,  being  interpreted.  Damsel,  I  say 

42  unto  thee.  Arise.  And  straightway  the 
damsel  rose  up,  and  walked;  for  she  was 
twelve  years  old.     And  they  were  amazed 

43  straightway  with  a  great  amazement.  And 
he  charged  them  much  that  no  man 
should  know  this:  and  he  commanded 
that  soinethliifi  should  be  given  her  to  eat. 


Or,  saved.    ^  Gr.  scourge.    ^  Or,  saved  thee.    *  Or,  Teacher.    ^  Or,  overhearing. 


30.  Perceiving  that  the  power  had  gone  forth. 

eubjectively. 

37.  To  follow  with  him  into  the  ruler's  house  (Luke  1 
41.  Talitha  cumi.    Aramaic  for  "Child,  arise." 

91 


The  worker  of  a  miracle  is  conscious  of  his  work 


Christ  sendeth 


ST.    MARK,    VI. 


out  the  twelve. 


CHAPTER    VI. 

1,  Christ  is  contemned  of  his  conntrymen.  7.  He  giveth  the  twelve  power  over  nnclean  spirits.  14,  Divers 
opinions  of  Christ.  27.  John  Baptist  is  beheaded,  29.  and  buried.  30.  The  apostles  return  from  preaching. 
34.  The  miracle  of  five  loaves  and  two  fishes.  48.  Christ  walketh  on  the  sea  :  53.  and  healeth  all  that 
touch  him. 


1  And  he  went  out  from  thence,  and  came  into 
his  own  country;  and  his  discipl<!s  follow  him. 

2  And  when  the  sabbatli  day  was  come,  he  began 
to  teach  in  tlie  synagogue:  and  many  hearing  liim 
were  astonished,  saying,  From  whence  hath  this 
inan  these  things?  and  what  wisdom  t.stliis which 
is  given  unto  him,  that  even  such  mighty  works 
are  wrought  by  liis  hands  ? 

3  Is  not  this  the  carpenter,  the  son  of  Mary,  the 
brother  of  James,  and  .loses,  and  of  Juda,  and 
Simon  ?  and  are  not  his  sisters  here  with  us  ? 
And  they  were  offended  at  him. 

4  But  .lesus  said  unto  them,  A  prophet  is  not 
■witliout  honour,  but  in  his  own  country,  and 
among  his  own  kin,  and  in  his  own  house. 

5  And  he  could  there  do  no  mighty  work,  save 
tliat  lie  laid  his  hands  upon  a  few  sick  folk,  and 
liealed  them. 

(5  And  he  marvelled  because  of  their  unbelief. 
And  he  went  round  about  the  villages,  teaching. 

7  1i  And  he  called  iinto  him  the  twelve,  and 
hegan  to  send  them  forth  by  two  and  two;  and 
gave  them  power  over  unclean  spirits; 

8  And  commanded  them  that  they  should  take 
nothing  for  their  journey,  save  a  staff  only;  no 
scrip,  no  bread,  no  money  in  their  purse: 

9  But  be  shod  with  sandals;  and  not  put  on  two 
coats. 

10  And  he  said  unto  them.  In  what  place  soever 
ye  enter  into  an  house,  there  abide  till  ye  depart 
from  that  place. 

11  And  whosoever  shall  not  receive  you,  nor 
hear  you,  when  ye  depart  thence,  shake  off  the 
dust  under  your  feet  for  a  testimony  against  them. 
Verily  1  say  unto  you.  It  shall  be  more  tolerable 
for  Sodom  and  Gomorrah  in  the  day  of  judgment, 
than  for  that  city. 

12  And  they  went  out,  and  preached  that  men 
should  repent. 

1:5  And  they  cast  out  many  devils,  and  anointed 
with  oil  many  that  were  sick,  and  healed  them. 

14  And  king  Herod  heard  of  him;  (for  his  name 
was  spread  abroad:)  and  he  said,  That  .John  the 
Baptist  was  risen  from  the  dead,  and  tlierefore 
mighty  works  do  shew  forth  themselves  in  him. 

1.5  Others  said.  That  it  is  Elias.  And  others 
said.  That  it  is  a  prophet,  or  as  one  of  the  proph- 
ets. 

16  But  when  Herod  heard  thereof,  he  said.  It  is 
John,  whom  I  beheaded :  he  is  risen  from  the  dead. 

17  For  Herod  himself  had  sent  forth  and  laid 
liold  upon  John,  and  bound  him  in  prison  for 
llerodias'  sake,  his  brother  Philip's  wife:  for  lie 
had  married  her. 


1  And  he  went  out  from  thence;  and  he 
Cometh  into  his  own  country;  and  his  <lis- 

2  ciples  follow  him.  And  when  the  sabbath 
was  come,  he  began  to  teach  in  the  syna- 
gogue :  and  ^  many  hearing  him  were 
astonished,  saying,  Whence;  hath  this  man 
these  things  ?  and.  What  is  tlie  wisdom  that 
is  given  unto  tliis  man,  and  n-hat  meiin  such 
2 mighty  works  wrought   by   his   hands? 

3  Is  not  this  the  caqienter,  the  son  of  Mary, 
and  brother  of  James,  and  Joses,  ami 
Judas,  and  Simon  ?  and  are  not  his  sisters 
here  with  us  ?     And  they  were  =^  offended 

4  in  him.  And  Jesus  said  unto  them,  A 
prophet  is  not  without  honour,  save  in  his 
own  country,  and  among  his  own  kin,  and 

5  in  his  own  bouse.  And  he  could  there  do 
no  *  mighty  work,  save  that  he  laid  his 
hands  upon  a  few  sick  folk,  and  healed 

6  them.  And  he  marvelled  because  of  their 
unbelief. 

And  he  went  round  about  the  villages 
teaching. 

7  And  he  called  unto  him  the  twelve,  and 
began  to  send  them  forth  by  two  and  two ; 
and  he  gave  them  authority  over  the  un- 

8  clean  spirits  ;  and  he  charged  them  that 
they  should  take  nothing  for  f/iftr  journey, 
save  a  staff  only;  no  bread,  no  wallet,  no 

9  *  money  in  their  «  purse  ;  but  to  go  shod 
with  sandals:  and,  said  he,  put  not  on  two 

10  coats.  And  he  said  xmto  them.  Whereso- 
ever ye  enter  into  a  house,  there  abide  till 

11  ye  depart  thence.  And  whatsoever  i)lace 
shall  not  receive  you,  and  they  hear  you 
not,  as  ye  go  forth  from  thence,  shake  oft' 
the  dust  that  is  under  your  feet  for  a  testi- 

12  mony  unto  them.    And  they  Avent  out,  and 

13  preached  that  men  should  repent.  And 
they  cast  out  many  "^  devils,  and  anointed 
with  oil  many  that  were  sick,  and  healed 
them. 

14  And  king  Herod  heard  thereof ;  for  his 
name  had  Ixcome  known:  and  "he  said. 
John  ^tlie  Bai)tist  is  risen  from  the  dead, 
and  therefore  do  these  powers  work  in  him. 

15  But  others  said.  It  is  Elijah.  And  others 
said,  Jt  is  a  prophet,  ei-en  as  one  of  the 

16  prophets.  But  Herod,  when  he  heard 
thereof,  .said,  John,  whom  1  beheaded,  ln' 

17  is  risen.  For  Herod  himself  had  sent 
forth  and  laid  hold  upon  John,  and  bound 
him  in  prison  for  the  sake  of  Herodias,  his 
brother  Philip's  wife:  for  he  had  married 


1  Some  ancient  authoritiee  insert  the. 
"  Gr.  girdle.    '  Gr.  demons. 


Gr   pmcern.    ^  iir.  cfiuaed  lo  utiimble.    *  Gr.  power.    <•  Gr.  brass. 
«  Some  ancient  authoiities  read  t/iei/.    ■  Gr.  the  Baptizer. 


worked    at    his    f.ither's    trade. 


1-0.     For  this  passage,  see  Matt.  13 :  54-58. 

3.  The    carpenter.      In    Matthew,    "  the  carpenter's  eon."     Tie   probably 
Ofl'eiided.     Stumbled.     They  could  not  think  beyond  the  earthly  relationship. 

7-10.  For  this  passage,  see  Matt.  10:  1-11. 

1.3.  Anointed  with  oil.     (Compare  .las.  5:  14.)     Thin  seems  to  have  been  a  part  of  the  miraculous  commis- 
sion, and  therefore  not  to  become  a  rite  or  custom  in  the  church. 

14-10.  See  on  MaU.  14  :  1,  2. 

17-30.  See  MaU.  14:  3-5. 

92 


John  Baptist  beheaded, 


ST.    MARK,    VI. 


The  apostles  return  from  preaching, 


18  For  John  had  said  unto  Herod,  It  is  not  law- 
ful for  tliee  to  have  tliy  brother's  wife. 

19  Therefore  Herodias  had  a  quarrel  against  him, 
and  would  have  killed  him;  but  she  eould  not: 

20  For  Herod  feared  .John,  knowing  that  he  was 
a  just  man  and  an  holy,  and  observed  him;  and 
when  he  heard  him,  he.  did  many  things,  and 
heard  him  gladly. 

21  And  when  a  convenient  day  was  come,  that 
Herod  on  his  birthday  made  a  supper  to  his  lords, 
high  captains,  and  chief  estate.'^  of  Galilee; 

22  And  when  the  daughter  of  the  said  Herodias 
came  in,  and  danced,  and  pleased  Herod  and  them 
that  sat  with  him,  the  king  said  unto  the  damsel. 
Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it 
thee. 

2o  And  he  sware  unto  her,  Whatsoever  thou 
Shalt  ask  of  me,  I  will  give  it  thee,  unto  the  half 
of  my  kingdom. 

24  And  she  went  forth,  and  said  unto  her 
mother.  What  shall  I  ask  ?  And  she  said,  The 
head  of  John  the  Baptist. 

25  And  she  came  in  straightway  with  haste  unto 
the  king,  and  asked,  saying,  I  will  that  thou  give 
me  by  and  by  in  a  charger  the  head  of  John  the 
Baptist. 

20  And  the  king  was  exceeding  sorry;  ijet  for 
his  oath's  sake,  and  for  their  sakes  which  sat  with 
him,  he  would  not  reject  her. 

27  And  immediately  the  king  sent  an  execu- 
tioner, and  connnanded  his  head  to  be  brought: 
and  he  went  and  beheaded  him  in  the  prison, 

28  And  brought  his  head  in  a  charger,  and  gave 
it  to  the  damsel:  and  the  damsel  gave  it  to  her 
mother. 

29  And  when  his  disciples  heard  of  it,  they  came 
and  took  up  his  corpse,  and  laiil  it  in  a  tomb. 

30  And  the  apostles  gathered  themselves  to- 
gether unto  Jesus,  and  told  him  all  things,  both 
what  they  had  done,  and  what  they  had  taught. 

31  And  he  said  unto  them.  Come  ye  yourselves 
apart  into  a  desert  place,  and  rest  a  while:  for 
there  were  many  coming  and  going,  and  they  had 
no  leisure  so  much  as  to  eat. 

32  And  they  departed  into  a  desert  place  by  ship 
privately. 

ao  And  the  people  saw  them  departing,  and 
many  knew  him,  and  ran  afoot  thither  out  of  all 
cities,  and  outwent  them,  and  came  together  unto 
him. 

34  And  Jesus,  when  he  came  out.  saw  much 
people,  and  was  moved  with  compassion  toward 
them,  because  they  were  as  sheep  not  having  a 
shepherd:  and  he  began  to  teach  them  many 
things. 

35  And  when  the  day  was  now  far  spent,  his 
disciples  came  unto  him,  and  said.  This  is  a  desert 
place, -and  now  the  time  is  far  passed: 

36  Send  them  away,  that  they  may  go  into  the 
country  rourid  about,  and  into  the  vtllages.  and 
buy  themselves  bread :  for  they  have  nothing  to  eat. 

37  He  answered  and  said  unto  them.  Give  ye 
them  to  eat.  And  they  say  imto  him.  Shall  we  go 
and  buy  two  hundred  pennyworth  of  bread,  and 
cri  ve  them  to  eat  ? 


18  her.  For  John  said  unto  Herod,  It  is  not 
lawful  for  thee  to  have  thy  brother's  wife. 

19  And  Herodias  set  herself  against  him,  and 
desired  to  kill  him;  and  she  could  not; 

20  for  Herod  feared  John,  knowing  that  he 
was  a  righteous  man  and  a  holy,  and  kept 
him  safe.  And  when  he  heard  him,  he 
iwas  nuich  perplexed;  and  he  heard  him 

21  gladly.  And  when  a  convenient  day  was 
come,  that  Herod  on  his  birthday  made  a 
supper  to  Ids  lords,  and  the  -  high  captains, 

22  and  the  chief  men  of  Galilee ;  and  when 
3  the  daughter  of  Herodias  herself  came  in 
and  danced,  *  she  pleased  Herod  and  them 
that  sat  at  meat  with  him;  and  the  king 
said  unto  the  damsel.  Ask  of  me  whatso- 

23  ever  thou  wilt,  and  I  will  give  it  thee.  And 
he  sware  unto  her,  AVhatsoever  thou  shalt 
ask  of  me,  I  will  give  it  thee,  unto  the  half 

24  of  my  kingdom.  And  she  went  out,  and 
said  unto  "her  mother.  What  shall  I  ask  ? 
And   she   said.    The  head   of  John  ^the 

25  Bai)tist.  And  she  came  in  straightway 
with  haste  unto  the  king,  and  asked,  say- 
ing, I  will  that  thou  forthwith  give  me  in 
a  chargei-  the  head  of  John  ^  the  Baptist. 

26  And  the  king  was  exceeding  sorry;  but 
for  the  sake  of  his  oaths,  and  of  them 
that  sat  at  meat,  he  would  not  reject  her. 

27  And  straightway  the  king  sent  forth  a 
soldier  of  his  guard,  and  commanded  to 
bring  his  head :  and  he  went  and  beheaded 

28  him  in  the  prison,  and  brought  his  head 
in  a  charger,  and  gave  it  to  the  damsel; 
and   the   damsel   gave   it  to  her  mother. 

29  And  when  his  disciples  heard  thereof,  they 
came  and  took  up  his  corpse,  and  laid  it 
in  a  tomb. 

30  And  the  apostles  gather  themselves  to- 
gether unto  Jesus;  and  they  told  him  all 
things,  whatsoever  they  had   done,   and 

31  whatsoever  they  had  taught.  And  he  saith 
unto  them,  Come  ye  yourselves  apart  into 
a  desert  place,  and  rest  a  while.  For  there 
were  many  coming  and  going,  and  they 

32  had  no  leisure  so  much  as  to  eat.  And 
they  went  away  in  the  boat  to  a  desert 

33  place  apart.  And  the  people  saw  them 
going,  and  many  knew  them,  and  they  ran 
there  together  *>  on  foot  from  all  the  cities. 

34  and  out-went  them.  And  he  came  forth 
and  saw  a  great  multitude,  and  he  had 
compassion  on  them,  because  they  were  as 
sheep  not  having  a  shepherd  •  and  he  began 

35  to  teach  them  many  things.  And  when 
the  day  was  now  far  spent,  his  disciples 
came  unto  him,  and   said,   The  place  is 

36  desert,  and  the  day  is  now  far  spent :  send 
them  away,  that  they  may  go  into  the 
country  and  villages  round  about,  and  buy 

37  themselves  somewhat  to  eat.  But  he 
answered  and  said  unto  them.  Give  ye 
them  to  eat.  And  they  say  unto  him. 
Shall  we  go  and  buy  two  hundred  "  penny- 
worth of   bread,  and   give  them  to  eat  ? 


'  Many  ancient  aulhoiitiea  read  ilid  many  lliings.  *  Of,  military  tribuneH.  Gr.  chiliarrhx.  ^  Some  ancient 
aulhoi'ities  read  /(/»■  daughter  Herodias.  *  Or,  it.  ^  Gr.  the  Baptizer.  ^  Or,  by  land.  '  See  margnuU  note  ou 
Matt.  18: -28. 


ai-29.  See  MaU.  U:  6-12. 
30.  This  verse  is  closely  connected  with  ver 
journey  there  descriljed. 

32-56.  See  ou  Matt.  14  :  12-36. 


13.     The  apostles  make  a  report  to  Jesus  of  their  missionary 


Five  thousand  fed. 


ST.    MARK,    Vr. 


Christ  walketh  ou  the 


38  He  saith  unto  them,  How  many  loaves  have 
ye  ?  go  and  see.  And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39  And  he  eomnianded  them  to  make  all  sit 
down  hy  companies  upon  the  green  grass. 

40  And  they  sat  down  in  ranks, "by  hundreds, 
and  by  fifties. 

41  And  when  he  had  taken  the  five  loaves  and 
the  two  fishes,  he  looked  up  to  heaven,  and  blessed, 
and  brake  the  loaves,  and  gave  tlieni  to  his  disciples 
to  set  before  them;  and  the  two  fishes  divided  he 
among  them  all. 

42  And  they  did  all  eat,  and  were  filled. 

43  And  they  took  up  twelve  baskets  full  of  the 
fragments,  and  of  the  fishes. 

44  And  they  that  did  eat  of  the  loaves  Mere 
about  five  thousand  men. 

45  And  straightway  he  constrained  his  disciples 
to  get  into  the  ship,  and  to  go  to  the  other  side 
before  unto  Bethsaida,  while  he  sent  away  the 
people. 

4()  And  when  he  had  sent  them  away,  lie  de- 
parted into  a  mountain  to  pray. 

47  And  when  even  was  come,  the  ship  was  in 
the  midst  of  the  sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  in  rowing;  for  the 
wind  M'as  contrary  unto  them :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto  them,  walking 
vipon  the  sea,  and  would  have  passed  by  them. 

49  But  when  they  saw  him  walking  upon  the 
sea,  they  supposed  it  had  been  a  spirit,  and  cried 
out: 

50  For  they  all  saw  him,  and  were  troubled. 
And  inmiediately  he  talked  with  them,  and  saith 
luito  them.  Be  of  good  cheer:  it  is  I;  be  not 
afraid. 

51  And  he  went  up  unto  them  into  the  ship;  and 
the  wind  ceased:  and  they  were  sore  amazed  in 
themselves  beyond  measure,  and  wondered. 

52  For  they  considered  not  tJie  miracle  of  the 
loaves :  for  their  heart  was  hardened. 

53  And  when  they  had  j^assed  over,  they  came 
into  the  land  of  Gennesaret,  and  drew  to  the 
shore. 

54  And  when  they  were  come  out  of  the  ship, 
straightway  they  knew  him, 

55  And  ran  through  that  whole  region  round 
about,  and  began  to  carry  about  in  beds  those  that 
were  sick,  where  they  heard  he  was. 

56  And  whithersoever  he  entered,  into  villages, 
or  cities,  or  country,  they  laid  the  sick  in  "the 
streets,  and  besought  him  that  they  migiit  touch  if 
it  were  but  the  border  of  his  garment:  and  as 
many  as  touched  him  were  made  whole. 


And  he  saith  unto  them.  How  many  loaves 
have  ye  ?  go  and  see.  And  when  they 
knew,  they  say,  Five,  and  two  fishes.  And 
he  commanded  them  that  all  should  '  sit 
down  by  companies  upon  the  green  grass. 
And  they  sat  down  in  ranks,  by  hundreds, 
and  by  fifties.  And  he  took  the  five  loaves 
and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed,  and  brake  the  loaves; 
and  he  gave  to  the  disciples  to  set  before 
them;  and  the  two  fishes  divided  he  among 
them  all.  And  they  did  all  eat,  and  were 
filled.  And  they  took  up  broken  pieces, 
twelve  basketfuls,  and  also  of  the  fishes. 
And  they  that  ate  the  loaves  were  five 
thousand  men. 

And  straightway  he  constrained  his 
disciples  to  enter  into  the  boat,  and  to  go 
before  1dm  unto  the  other  side  to  Beth- 
saida, while  he  himself  sendeth  the  multi- 
tude away.  And  after  he  had  taken  leave 
of  them,  he  departed  into  the  mountain  to 
pray.  And  when  even  was  come,  the  boat 
was  in  the  midst  of  the  sea,  and  he  alone 
on  the  land.  And  seeing  them  distressed 
in  rowing,  for  the  wind  was  contrary  unto 
them,  about  the  fourth  watch  of  the  night 
he  cometh  unto  them,  walking  on  the  .sea; 
and  he  woidd  have  passed  by  them :  but 
they,  when  they  saw  him  walking  on  the 
sea,  supposed  that  it  was  an  api)arition, 
and  cried  out :  for  they  all  saw  him,  and 
were  troubled.  But  he  straightway  spake 
with  them,  and  saith  unto  them,  Be  of 
good  cheer:  it  is  I;  be  not  afraid.  And  he 
went  up  unto  them  into  the  boat;  and  the 
wind  ceased:  and  they  were  sore  amazed 
in  then)selves ;  for  they  understood  not 
concerning  the  loaves,  but  their  heart  was 
hardened. 

And  when  they  had  ^  crossed  over,  they 
came  to  the  land  unto  Gennesaret,  and 
moored  to  the  shore.  And  when  they 
were  come  out  of  the  boat,  straightway 
the  people  knew  him,  and  ran  round  about 
that  whole  region,  and  began  to  carry 
about  on  their  beds  those  that  were  sick, 
where  they  heard  he  was.  And  whereso- 
ever he  entered,  into  villages,  or  into 
cities,  or  into  the  country,  they  laid  the 
sick  in  the  marketplaces,  and  besought 
him  that  they  might  touch  if  it  were  but 
the  border  of  his  garment:  and  as  many 
as  touched  ^  him  were  made  whole. 


Gr.  recline.    ^  Or,  crossed  over  to  the  land,  they  i 


unto  Gennesaret.      *  Or,  it. 


5fi.  Touch  if  it  were  but  the  border  of  his  garment.  ThU  waa  not  superstition,  but  the  action  of  a 
true  l.iith.  Their  touch  was  the  exhibition  of  faith  in  him  as  a  divine  healer.  It  was  not  a  belief  in  any  niaijical 
sequence.  They  knew  and  revered  .Jesus;  and  their  faith  had  a  personal  goal  and  a  rational  basis,  as  far  as  possible 
removed  from  superstition.     See  similar  matters  regarding  Peter  and  Paul  (Acts  5:  15,  and  19:  12). 

94 


Christ  reproveth 


ST.    MARK,    VII. 


tbePh 


CHAPTER    VII. 

1.  The  Pharisees  find  fault  at  the  disciples  for  eating  with  nnwashen  hands.  8.  They  break  the  commandment  of 
God  by  the  traditions  of  men,  14.  Meat  defileth  not  the  man,  24,  He  healeth  the  Syropbeniciau  woman's 
daughter  of  an  unclean  spirit,  31,  and  one  that  was  deaf,  and  stammered  in  his  speech. 


1  Thex  came  together  unto  him  the  Pharisees, 
and  certain  of  the  scribes,  which  came  from  Jeru- 
.saleni. 

2  And  when  they  saw  some  of  his  disciples  eat 
bread  with  defiled,  that  is  to  say,  with  unwashen, 
hands,  they  found  fault.  , 

3  For  the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  oft,  eat  not,  holding  the 
tradition  of  the  elders.  ^ 

4  And  when  they  come  from  the  market,  except 
they  wash,  they  eat  not.  And  many  other  things 
there  be,  which  they  have  received  to  hold,  as  the 
washing  of  cups,  and  pots,  brasen  vessels,  and  of 
tables. 

5  Then  the  Pharisees  and  scribes  asked  him. 
Why  walk  not  thy  disciples  according  to  the  tradi- 
tion of  the  elders,  but  eat  bread  wtth  unwashen 
hands  ? 

6  He  answered  and  said  unto  them.  Well  hath 
Esaias  prophesied  of  yo;i  hypocrites,  as  it  is  writ- 
ten. This  people  honoureth  me  with  their  lips,  but 
their  heart  is  far  from  me. 

7  Howbeit  in  vain  do  they  worship  me,  teaching 
for  doctrines  the  commandments  of  men. 

8  For  laying  aside  the  commandment  of  God,  ye 
hold  the  tradition  of  men,  as  the  washing  of  pots 
and  cups:  and  many  other  such  like  things  ye  do. 

9  And  he  said  unto  them,  Full  well  ye  reject  the 
conunandment  of  God,  that  ye  may  keep  your  own 
tradition. 

10  For  Moses  said.  Honour  thy  father  and  thy 
mother;  and,  Whoso  curseth  father  or  mother,  let 
him  die  the  death: 

11  But  ye  say.  If  a  man  shall  say  to  his  father 
or  mother.  It  is  Corban,  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  profited  by  me;  he 
shall  he  free. 

12  And  ye  suffer  him  no  more  to  do  ought  for 
his  father  or  his  mother; 

Vo  Making  the  word  of  God  of  none  effect 
through  your  tradition,  which  ye  have  delivered: 
and  many  such  like  things  do  ye. 

l-i  t  And  when  he  had  called  all  the  people 
mxto  him,  he  said  unto  them.  Hearken  unto  me 
every  one  of  you,  and  understand: 

15  There  is  nothing  from  without  a  man,  that 
entering  into  him  can  defile  him:  but  the  things 
which  come  out  of  him,  those  are  they  that  defile 
the  man. 


1  Aa^d  there  are  gathered  together  unto 
him  the  Pharisees,  and  certain  of  the 
scribes,  which  had  come  from  Jerusalem, 

2  and  had  seen  that  some  of  his  disciples 
ate  their  bread  with  ^  defiled,  that  is,  un- 

3  washen,  hands.  For  the  Pharisees,  and 
all  the  Jews,  except  they  wash  tlii'ir  ]):m(ls 
'■^diligently,  eat  not,  holding  thr  tradition 

4  of  the  elders:  and  hi//c»  thcij  rome  from 
the  marketplace,  except  they  -^  wash  them- 
selves, they  eat  not :  and  many  other 
things  there  be,  which  they  have  received 
to  hold,  *  washings  of  cups,  and  pots,  and 

5  brasen  vessels.^  And  the  Pharisees  and 
the  scribes  ask  him.  Why  walk  not  tky 
disciples  according  to  the  tradition  of  the 
elders,  but  eat  their  bread  with  ^defiled 

6  hands?  And  he  said  unto  them,  Well 
did  Isaiah  prophesy  of  you  hypocrites,  as 
it  is  written. 

This  people  honoureth  me  with  their 

lips. 
But  their  heart  is  far  from  me. 

7  But  in  vain  do  they  worship  me. 
Teaching  as  their  doctrines  the  precepts 

of  men. 

8  Ye  leave  the  conmiandment  of  God,  and 

9  hold  fast  the  tradition  of  men.  And  he 
said  unto  them,  Full  well  do  ye  reject  the 
commandment  of  God,  that  ye  may  keep 

10  your  tradition.  For  Moses  said,  Honour 
thy  father  and  thy  niother;  and.  He  that 
speaketh  evil  of  father  or  mother,  let  him 

11  6 die  the  death:  but  ye  say,  If  a  man  shall 
say  to  his  father  or  his  mother.  That  where- 
with thou  mightest  have  been  profited  by 
me  is  Corban,  that  is  to  say,    Given   to 

12  God  ;  ye  no  longer  suffer  him  to  do  aught 

13  for  his  father  or  his  mother;  making  void 
the  word  of  God  by  your  tradition,  which 
ye  have  delivered:   and  many  such  like 

14  thin,gs  ye  do.  And  he  called  to  him  the 
multitude  again,  and  said  unto  them. 
Hear  me  all  of    you,   and    understand : 

15  there  is  nothing  from  without  the  man, 
that  going  into  him  can  defile  him:  but 
the  things  which  proceed  out  of  the  man 

17  are  those  that  defile  the  man.''  And  when 
he  was  entered   into  the  house  from  the 


'  Or,  common.  -  Or,  up  to  the  elbow,  dr.  with  the  ,fifit.  '  Or.  hrtptixe.  Some  ancient  aulhoHllcs  read  i^prinkle 
themKelDefi.  *  Gr.  baptuing!^.  »  Man)'  ancient  authorities  add  muJ  conches.  "  Or,  -nirely  die.  ^  Many  ancient 
BUthoritlea  insert  veree  16  j(/  any  man  hath  earn  to  hear,  let  him  hear. 


1-30.  For  this  section,  see  on  Matt.  15  : 1-20. 

2.  Defiled,  that  Is,  unwashen,  hands.  Tho  word  "defilod"  is,  literally,  "common"  (see  Acts  10:  14), 
and  Is  used  of  any  thing  that  is  not  conformed  to  the  requirements  of  religion. 

3.  Diligently.  Literally,  "  with  the  ftsl."  Holdins  the  tradition  of  the  elders.  That  is,  clinging,  as 
they  would  to  God's  word,  to  tho  rabbinical  additions  that  had  been  appended  to  the  law. 

8.  \'e  leave  the  commandment  of  God,  and  hold  fast  the  tra<Mtion  of  men.  Ilerc  the  two  are 
contrasted;  so  that  we  may  sec  that  the  "tradition  of  the  elders,"  before  referred  to,  was  not  hi  unison  with,  but 
beyond,  the  commandment  of  God.    An  instance  is  given  in  verso  11. 

9.  Full  well;  or,  "  e.vcellently."    Ironically  used. 
11.  Corban.    Hebrew  for  "  offering." 

13.  Maklug  void  the  word  of  Gcjd,  is  the  same  as  "  lejecltng  "  U  (verse  9). 

03 


The  daughter  of  a  Syrophenician 


ST.    MARK.    VII. 


woman  healed  of  an  unclean  spirit. 


16  If  any  man  have  ears  to  hear,  let  him  hear. 

17  And  when  he  was  entered  into  the  house 
from  the  people,  his  diseiples  asked  him  concern- 
ing the  parable. 

18  And  he  saith  unto  them,  Are  ye  so  without 
tmderstanding  also '?  Do  ye  not  perceive,  that 
whatsoever  thing  from  without  entereth  into  the 
man,  it  cannot  defile  him; 

19  Because  it  entereth  not  into  his  heart,  but 
into  the  belly,  and  goeth  out  into  the  draugbt, 
purging  all  meats  ? 

20  And  he  said,  That  which  cometh  out  of  the 
man,  that  defilcth  the  man. 

21  For  from  within,  out  of  the  heart  of  men,  pro- 
ceed evil  thoughts,  adulteries,  fornications,  murders, 

22  Thefts,  covetousness,  wickedness,  deceit,  las- 
civiousness,  an  evil  eye,  blasphemy,  pride,  foolish- 
ness: 

28  All  these  evil  things  come  from  within,  and 
defile  the  man. 

24  H  And  from  thence  he  arose,  and  went  into 
the  borders  of  Tyre  and  Sidon,  and  entered  into  an 
house,  and  would  have  no  man  know  it :  but  he 
could  not  be  hid. 

25  P'or  a  certain  woman,  whose  young  daughter 
had  an  unclean  spirit,  heard  of  him,  and  came 
and  fell  at  his  feet: 

26  The  woman  was  a  Greek,  a  Syrophenician 
by  nation;  and  she  besought  him  that  he  would 
cast  forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her.  Let  the  children 
first  be  filled:  for  it  is  not  meet  to  take  the  chil- 
dren's bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said  unto  him.  Yes, 
Lord :  yet  the  dogs  under  the  table  eat  of  the  chil- 
dren's crumbs. 

29  And  he  said  unto  her.  For  this  saying  go  thy 
way;'  the  devil  is  gone  out  of  thy  daughter. 

30  And  when  she  was  come  to  her  house,  she 
found  the  devil  gone  out,  and  her  daughter  laid 
upon  the  bed. 

31  IT  And  again,  departing  from  the  coasts  of 
Tyre  and  Sidon,  he  came  unto  the  sea  of  Galilee, 
through  the  miclst  of  the  coasts  of  Decapolis. 

32  And  they  bring  unto  him  one  that  was  deaf, 
and  had  an  impediment  in  his  speech;  and  they 
beseech  him  to  put  his  hand  upon  him. 

33  And  he  took  him  aside  from  the  multitude, 
and  put  his  fingers  into  his  ears,  and  he  spit,  and 
touched  his  tongue; 

34  And  looking  up  to  heaven,  he  sighed,  and 
saith  unto  him,  Ephphatha,  that  is.  Be  opened. 

3."j  And  straightway  his  ears  were  opened,  and  the 
string  of  his  tongue  was  loosed,  and  he  spake  plain. 


multitude,  his  disciples  asked  of  him  the 
IS  parable.  And  he  saith  unto  them,  Are  ye 
so  without  understanding  also  ?  Perceive 
ye  not,  that  whatsoever  from  without 
goeth  into  the  man,  it  cannot  defile  him ; 

19  because  it  goeth  not  into  his  heart,  but 
into  his  belly,  and  goeth  out  into  the 
draught  ?     T/iif<  he  said,  making  all  meats 

20  clean.  And  he  said.  That  which  jiro- 
ceedeth  out  of  the  man,  that  defileth  the 

21  man.  For  from  within,  out  of  the  heart 
of  men,  levil  thoughts  proceed,  fornica- 

22  tions,  thefts,  murders,  adulteries,  covet- 
ings,  wickednesses,  deceit,  laseiviousness, 

23  an  evil  eye,  railing,  pride,  foolishness:  all 
these  evil  things  proceed  from  within,  and 
defile  the  man. 

24  Ami  from  thence  he  arose,  and  went 
away  into  the  borders  of  Tyre -and  Sidon. 
And  he  entered  into  a  house,  and  would 
have  no  man  know  it:  and  he  could  not 

25  be  hid.  But  straightway  a  woman,  whose 
little  daughter  had  an  unclean  spirit,  hav- 
ing heard  of  him,  came  and  fell  down  at 

26  his  feet.  Now  the  woman  was  a  ^  Greek, 
a  Syropha'nician  by  race.  And  she  be- 
sought him  that  he  would  cast  forth  the 

27  *  deVil  out  of  her  daughter.  And  he  said 
unto  her.  Let  the  children  first  be  filled: 
for  it  is  not  meet  to   take  the   children's 

28  ^  bread  and  cast  it  to  the  dogs.  But  she 
answered  and  saith  unto  him.  Yea,  Lord: 
even  the  dogs  under  the  table  eat  of  the 

29  children's  crinnbs.  And  he  said  unto  her, 
For  this  saying  go  thy  way;  the* devil  is 

30  gone  out  of  thy  daughter.  And  she  went 
away  unto  her  house,  and  found  the  child 
laid  upon  the  bed,  and  the  *  devil  gone  out. 

31  And  again  he  went  out  from  the  borders 
of  Tyre,  and  came  through  Sidon  unto 
the  sea  of   Galilee,  through  the  nudst  of 

32  the  borders  of  Decapolis.  And  they  bring 
unto  him  one  that  was  deaf,  and  had  an 
impediment  in   his  speech;   and  they  be- 

33  seech  him  to  lay  his  hand  upon  him.  And 
he  took  him  aside  from  the  multitude  pri- 
vately, and  put  his  fingers  into  his  ears, 

.34  and  he  spat,  and  touched  his  tongue ;  and 
looking  up  to  heaven,  he  sighed,  and  saith 
unto  him,  Ephphatha,  that  is,  Be  opened. 

35  And  his  ears  were  opened,  and  the  bond 
of  his  tongue  was   loosed,  and  he  spake 

36  plain.  And  he  charged  them  that  they 
should   tell   no   man  :    but    the  more  he 


'  Or.  t/ioiifi/its  that  are  evil.    ^  Some  ancient  authorities  omit  and  Sidon.    »  Or,  Gentile.    *  Gr.  demon.    ^  Or,  loaf. 


21.  Murders  — covetiiiffs,  wickednesses,  deceit,  laseiviousness,  an  evil  eye  — pride,  foolishness. 

These  are  given  by  Mark,  anO  omitted  by  Matthew.     Matthew,  however,  hAB, false  witness,  whieh  Mark  has  not. 

24.  And  he  coul<l  not  be  liid.     A  striking  sentence,  peculiar  to  Mark. 

2,>.  An  unclean  spirit.    A  spirit  affecting  the  child's  mind  with  unclean  thoughts  and  language. 

26.  A  Greek,  a  iSyrophoenician  by  race.  All  Gentiles  were  called  Greek  if  they  spoke  Greek.  She 
belonged  to  that  part  of  Syria  known  as  Phcenicia.    Matthew  gives  a  fuller  account  of  our  Lord's  delay  (^faU.  \h  :  23). 

31.  Through  Sidon.  He  extended  his  tour  northwards,  to  Sidon,  and  then  crossed,  probably,  to  the  Ilas- 
bany,  and  down  the  Jordan  valley. 

33.  Spat.  Compare  chap.  8  :  23,  and  John  9  :  6.  This,  like  the  putting  the  fingers  into  the  ears,  was  a  sign  of 
communicating  the  cuie-  It  may  have  conveyed  the  additional  notion  of  communicating  Christ's  life  to  the  afllicted 
one,  the  saliva  representing  (as  blood  would)  the  very  life  of  the  donor. 

34.  Kphphatha.  An  Aramaic  or  Syro-Chaldee  word.  This  was  the  ordinary  language  of  Palestine  in  the 
lime  of  our  Saviour.  The  Ilebiow  (strictly  so  called)  had  become  a  dead  language.  Rut  the  Aramaic  is  often  called 
Hebrew,  as  the  language  of  the  Hebrews  (see  Acts  21  :  40).  Mark,  on  several  occasions,  gives  the  exact  Aramaic 
words  of  our  Lord  (sec  chap.  6 :  41 ;  ID;  34).  So.  That  they  should  tell  uo  man.  In  order  that  no  public 
commotion  should  be  made. 


Christ  feedeth  the 


ST.    MARK,    Vlir. 


people  miraculously. 


36  And  he  charfiTPcl  them  that  they  sliould  tell 
no  man :  bnt  tlie  more  he  charged  them,  so  much 
the  more  a  great  deal  they  published  it  ; 

37  And  Avere  beyond  jneasure  astonished,  saying, 
He  hath  done  all  things  well:  he  malceth  both  the 
deaf  to  hear,  and  the  dumb  to  speak. 


charged  them,  so  much  the  more  a  great 
37  deal  they  published  it.  And  they  were 
beyond  measure  astonished,  saying.  He 
hath  done  all  things  well:  he  maketh 
even  the  deaf  to  hear,  and  the  dumb  to 
speak. 


CHAPTER    VIII. 

1.  Christ  feedeth  the  people  miraculously  ;  10.  refuseth  to  give  a  sign  to  the  Pharisees :  14.  admonisheth  his 
disciples  to  beware  of  the  leaven  of  the  Pharisees,  and  of  the  leaven  of  Herod :  22,  giveth  a  blind  man 
his  sight ;  27,  acknowledgeth  that  he  is  the  Christ,  who  should  suffer  and  rise  again :  34.  and  exhorteth 
to  patience  in  persecution  for  the  profession  of  the  gospel. 


1  In  those  days  the  multitude  being  very  great, 
and  having  nothing  to  eat,  .Jesus  called  his  dis- 
ciples vnto  him,  and  saith  unto  them, 

2  I  have  compassion  on  the  multitude,  because 
they  have  now  been  with  me  three  days,  and  have 
nothing  to  eat: 

3  And  if  I  send  them  away  fasting  to  their  own 
houses,  they  will  faint  by  the  way:  for  divers  of 
them  came  from  far. 

4  And  his  disciples  answered  him,  From  whence 
can  a  man  satisfy  these  men  with  bread  here  in 
the  wilderness  ? 

5  And  he  asked  them.  How  many  loaves  have 
ye  ?    And  they  said.  Seven. 

6  And  he  commanded  the  people  to  sit  down  on 
the  ground:  and  he  took  the  seven  loaves,  and 
gave  thanks,  and  brake,  and  gave  to  his  disciples 
to  set  before  litem ;  and  they  did  set  them  before 
the  people. 

7  And  they  had  a  few  small  fishes:  and  he 
blessed,  and  commanded  to  set  them  also  before 
them. 

8  So  they  did  eat,  and  were  filled :  and  they  took 
up  of  the  broken  nteat  that  was  left  seven  baskets. 

9  And  they  that  had  eaten  were  about  four 
thousand :  and  he  sent  them  away. 

10  T[  And  straightway  he  entered  into  a  ship 
with  his  disciples,  and  came  into  the  parts  of  Dal- 
manutha. 

11  And  the  Pharisees  came  forth,  and  began  to 
question  with  him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his  spirit,  and  saith, 
Why  doth  this  generation  seek  after  a  sign  ?  verily 
I  say  unto  you,  There  shall  no  sign  be  given  unto 
this  generation. 

13  And  he  left  them,  and  entering  into  the  ship 
again  departed  to  the  other  side. 

14  1i  Now  tJie  disciples  had  forgotten  to  take 
bread,  neither  had  they  in  the  ship  with  them 
more  than  one  loaf. 


1  In  those  days,  when  there  was  again  a 
great  multitude,  and  they  had  nothing  to 
eat,  he  called  unto  him  his  disciples,  and 

2  saith  unto  them,  I  have  compassion  on 
the  midtitude,  because  they  continue  with 
me  now  three  days,  and  have  nothing  to 

3  eat:  and  if  I  send  them  away  fasting  to 
their  home,  they  will  faint  in  the  way  ; 
and   some   of  them   are   come  from   far. 

4  And  his  disciples  answered  him,  AVhence 
shall  one  be  able  to  till   these  men  with 

5  1  bread  here  in  a  desert  place?  And  he 
asked  them.  How  many  loaves  have  ye  ? 

6  And  they  said,  Seven.  And  he  com- 
mandeth  the  multitude  to  sit  down  on  the 
ground :  and  he  took  the  seven  loaves,  and 
tiaving  given  thanks,  he  brake,  and  gave  to 
his  disciples,  to  set  before  them  ;  and  they 

7  set  them  before  the  multitude.  And  they 
had  a  few  small  fishes :  and  having  blessed 
them,  he  connnanded  to  set  these  also  be- 

S  fore  them.  And  they  did  eat,  and  were 
filled :  and  they  took  up,  of  broken  pieces 

9  that  remained  over,  seven  baskets.  And 
they  were  about  four  thousand:  and  he 

10  sent  them  away.  And  straightway  he 
entered  into  the  boat  with  his  disci- 
ples, and  came,  into  the  parts  of  Dalma- 
nutha, 

11  And  the  Pharisees  came  forth,  and  be- 
gan to  question  with  him,  seeking  of  him  a 

12  sign  from  heaven,  tempting  him.  And  he 
sighed  deeply  in  his  spirit,  and  saith.  Why 
doth  this  generation  seek  a  sign?  verily  I 
say  unto  you.  There  shall  no  sign  be  given 

13  unto  this  generation.  And  he  left  them, 
and  again  entering  into  the  boat  departed 
to  the  other  side. 

14  And  they  forgot  to  take  bread;  and  they 
had  not  in  the  boat  with  them  more  than 

1.5  one  loaf.    And  he  charged  them,  saying. 


Gr.  hareK. 


1-10.  For  this  passage,  Bee  Matt.  1.5  :  32-39. 

2.  Now  three  days.  Probably  in  Decapolis,  having  come  thither,  on  hearing  him  to  be  there,  from  the  west 
side  of  the  lake.  This  was  the  second  miracle  of  the  multitude  fed.  The  first,  recorded  in  chap.  6:  32-44,  Is  given 
by  all  the  evangelists,  this  only  by  Matthew  and  Marlf. 

5.  Seven.    Matthew  adds,  "  and  a  few  small  fishes." 

9.  Four  thousand.  Men.  The  women  and  children  are  not  in  this  reckoning  (Matt.  1,5, '38).  At  the  former 
miraculous  feeding,  there  were  five  thousand  men. 

10.  Dalmanntha,    See  on  Matt.  15  '..^g. 

12.  N<)  sign.    Matthew  says,  "  e.xcepl  the  sign  of  the  prophet  jouah."    As  this  was  u  sign  they  couid  not 
understand,  it  was  equivalent  to  no  sign. 
13-81.  See  Matt.  16:4-12. 

»7 


The  blind  man 


ST.    MARK,    VIII. 


restored  to  sight, 


15  And  he  charged  them,  saying,  Take  heed, 
beware  of  the  leaven  of  the  Pharisees,  and  of  the 
leaven  of  Herod. 

16  And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto  them. 
Why  reason  ye,  because  ye  have  no  bread  '?  per- 
ceive ye  not  yet,  neitlier  understand  ?  have  ye 
your  heart  yet  hardened  '? 

18  Having  eyes,  see  ye  not  ?  and  having  ears, 
hear  ye  not  ?  and  do  ye  not  remember  ? 

19  When  I  brake  the  five  loaves  among  five 
thousand,  how  many  baskets  full  of  fragments 
took  ye  up  ?     They  say  unto  him,  Twelve. 

20  And  when  the  seven  among  four  thousand, 
how  many  baskets  full  of  fragments  took  ye  up  ? 
And  they  said.  Seven. 

21  And  he  said  unto  them,  How  is  it  that  ye  do 
not  understand  ? 

22  H  And  he  cometh  to  Bethsaida;  and  they 
bring  a  blind  man  unto  him,  and  besought  him  to 
touch  him. 

23  And  he  took  the  blind  man  by  the  hand,  and 
led  him  out  of  the  town ;  and  when  he  had  spit  on 
his  eyes,  and  put  his  hands  upon  him,  he  asked 
him  if  he  saw  ought. 

24  And  he  looked  up,  and  said,  I  see  men  as 
trees,  walking. 

25  After  that  he  put  his  hands  again  upon  his 
eyes,  and  made  him  look  up :  and  he  was  restored, 
and  saw  every  man  clearly. 

26  And  he  sent  him  away  to  his  house,  saying, 
Neither  go  into  the  town,  nor  tell  it  to  any  in  the 
town. 

27  IT  And  Jesus  went  out,  and  his  disciples, 
into  the  towns  of  Csesarea  Philippi:  and  by  the 
way  he  asked  his  disciples,  saying  unto  them, 
Whom  do  men  say  that  I  am  ? 

28  And  they  answered,  John  the  Baptist:  but 
some  say,  Elias;  and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them,  But  whom  say  ye 
that  I  am  ?  And  Peter  answereth  and  saith  unto 
him.  Thou  art  the  Christ. 

30  And  he  charged  them  that  they  should  tell 
no  man  of  him. 

31  And  he  began  to  teach  them,  that  the  Son  of 
man  must  suffer  many  things,  and  be  rejected 
of  the  elders,  and  of  the  chief  priests,  and  scribes, 
and  be  killed,  and  after  three  days  rise  again. 

32  And  he  sj^ake  that  saying  openTy.  And 
Peter  took  him,  and  began  to  rebuke  him. 

33  But  when  he  had  turned  about  and  looked 
on  his  disciples,  he  rebuked  Peter,  saying,  Get 
thee  behind  me,  Satan:  for  thou  savourest  not 
the  things  that  be  of  God,  but  the  things  that  be 
of  men. 

?A  H  And  when  he  had  called  the  people  unto 
him  with  his  disciples  also,  he  said  unto  them. 
Whosoever  will  come  after  me,  let  him  deny  him- 
self, and  take  up  his  cross,  and  follow  me. 

35  For  whosoever  will  save  his  life  shall  lose  it; 
but  whosoever  shall  lose  his  life  for  my  sake  and 
the  gospel's,  the  same  shall  save  it. 


Take  heed,  beware  of  the  leaven  of  the 

16  Pharisees  and  the  leaven  of  Herod.  And 
they  reasoned  one  with  another,  i  saying, 

17  2  We  have  no  bread.  And  Jesus  perceiv- 
ing it  saith  unto  them.  Why  reason  ye, 
because  ye  have  no  bread  ?  do  ye  not  yet 
perceive,   neither   understand  ?    have    ye 

18  your  heart  hardened  ?  Having  eyes,  see 
ye  not  ?   and  having  ears,  hear  ye  not '? 

19  and  do  ye  not  remember?  When  I  brake 
the  five  loaves  among  the  five  thousand, 
how  many  ^  baskets  full  of  broken  pieces 
took  ye  up  ?    They  say  unto  him,  Twelve. 

20  And  when  the  seven  among  the  four  thou- 
sand, how  many  ^  baskettuls  of  broken 
pieces  took  ye  up?    And  they  say  inito 

21  him.  Seven.  And  he  said  unto  tliera.  Do 
ye  not  yet  understand  ? 

22  And  they  come  unto  Bethsaida.  And 
they  bring  to  him  a  blind  man,  and  be- 

23  seech  him  to  touch  him.  And  he  took 
hold  of  the  blind  man  by  the  hand,  and 
brouglit  him  out  of  the  village;  and  when 
he  had  spit  on  his  eyes,  and  laid  his  hands 
upon    him,    he    asked    him,    Seest    thou 

24  aught?  And  he  looked  up,  and  said,  I 
see  men;  for  I  behold  them  as  trees,  walk- 

25  ing.  Then  again  he  laid  his  hands  upon 
his  eyes;  and  he  looked  stedfastly,  and 
was  restored,  and  saw  all  things  clearly. 

26  And  he  sent  him  away  to  his  home, 
saying.  Do  not  even  enter  into  the 
village. 

27  And  Jesus  went  forth,  and  his  disciples, 
into  tlie  villages  of  Csesarea  Philippi:  and 
in  the  way  he  asked  his  disciples,  saying 
unto  them,  Who  do  men  say  that  I  am  ? 

28  And  they  told  him,  saying,  John  the  Bap- 
tist: and  others,  Elijah;  but  others.  One 

29  of  the  prophets.  And  he  asked  them. 
But  who  say  ye  that  I  am  ?  Peter  answer- 
eth  and   saith  unto   him,   Thou  art  the 

30  Christ.    And  he  charged  them  that  they 

31  should  tell  no  man  of  him.  And  he  be- 
gan to  teach  them,  that  the  Son  of  man 
must  suffer  many  things,  and  be  rejected 
by  the  elders,  and  the  chief  priests,  and 
the  scribes,  and  be  killed,  and  after  three 

32  days  rise  again.  And  he  spake  the  saying 
openly.     And  Peter  took  him,  and  began 

33  to  rebuke  him.  But  he  turning  about, 
and  seeing  his  disciples,  rebuked  Peter, 
and  saith.  Get  thee  behind  me,  Satan :  for 
thou  niindest  not  the  things  of  God,  but 

34  the  things  of  men.  And  he  called  unto 
him  the  multitude  with  his  disciples,  an(l 
said  unto  them.  If  any  man  would  come 
after  me,  let  him  deny  himself,  and  take 

35  up  his  cross,  and  follow  me.  For  whoso- 
ever would  save  his  *  life  shall  lose  it;  and 
whosoever  shall  lose  his  *  life  for  my  sake 

36  and  the  gospel's  shall  save  it.  For  what 
doth  it  profit  a  man,  to  gain   the  whole 


1  Some  ancient  authorities  read  because  they  had  no  bread.    -  Or,  It  is  because  we  have  no  bread.    ^  Basket  in  verses 
19  and  20  represents  different  Greel:  words.    *  Or,  soul. 

22.  Bethsaida.  Probably  Bethsaida  Julias,  not  far  from  the  entrance  of  the  Jordan  hilo  the  lake.  Jesus 
■was  on  his  way  to  Caesarea  Philippi.     To  touch  him  for  his  cure. 

24.  The  man,  in  his  indistinct  vision,  exclaims,  first,  "  Yes,  I  see  men!  "  and  then  corrects  himself,  "  I  say  so, 
for  1  do  see  something,  like  trees  walking."  This  double  stage  in  the  cure  would  make  the  afflicted  man  ponder  the 
more  on  the  miraculous  work. 

36.  Do  not  even  enter  into  the  village.  Tlie  carefulness  not  to  create  a  public  coiumolion  is  seen  here,  as 
so  often  in  our  Lord's  ministry. 

27-38.  Sec  on  Matt.  10  :  lU-27. 


The  transfiguratioa 


ST.    MARK,    IX. 


of  Christ. 


36  For  what  shall  it  profit  a  man,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ? 

;37  Or  what  shall  a  man  give  in  exchange  for  his 
soul  ? 

oS  Whosoever  therefore  shall  be  ashamed  of  me 
and  of  my  words  in  this  adulterous  and  sinful 
generation ;  of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  eometh  in  the  glory  of  his 
Father  with  the  holy  angels. 


37  world,  and  forfeit  his  Mife?  For  what 
should  a  man  give  in  exchange  for  his 

38  ilife?  For  whosoever  shall  be  ashamed 
of  me  and  of  my  words  in  this  adulterous 
and  sinful  generation,  the  Son  of  man 
also  shall  be  ashamed  of  him,  when  he 
Cometh  in  the  glory  of  his  Father  with 
the  holy  angels. 


CHAPTER    IX. 


2,  Jesus  is  transfigured.  11.  He  instructeth  his  disciples  concerning  the  coming  of  Elias :  14.  casteth  forth 
a  dumb  and  deaf  spirit ;  30.  foretelleth  his  death  and  resurrection !  33.  exhorteth  his  disciples  to  humility ! 
38.  bidding  them  not  to  prohibit  such  as  be  not  against  them,  nor  to  give  offence  to  any  of  the  faithful, 


1  And  he  said  unto  them,  Verily  I  say  unto 
you.  That  there  be  some  of  them  that  stand  here, 
which  shall  not  taste  of  death,  till  they  have  seen 
the  kingdom  of  God  come  witli  power. 

2  t  And  after  six  days  Jesus  taketh  with  lain 
Peter,  and  .James,  and  John,  and  leadeth  them  up 
into  an  high  mountain  apart  by  themselves :  and 
he  was  transfigured  before  them. 

o  And  his  raiment  became  shining,  exceeding 
white  as  snow;  so  as  no  fuller  on  earth  can  white 
them. 

4  And  there  appeared  unto  them  Elias  with 
Moses:  and  they  were  talking  with  Jesus. 

5  And  Peter  answered  and  said  to  Jesus,  Master, 
it  is  good  for  us  to  be  here:  and  let  us  make  three 
taberuacles;  one  for  thee,  and  one  for  Moses,  and 
one  for  Elias. 

G  For  he  wist  not  what  to  say;  for  they  were 
sore  afraid. 

7  And  there  was  a  cloud  that  overshadowed 
them :  and  a  voice  came  out  of  the  cloud,  saying. 
This  is  my  beloved  Son:  hear  him. 

8  And  suddenly,  when  they  had  looked  round 
about,  they  saw  no  man  any  more,  save  Jesus  only 
with  themselves. 

9  And  as  they  came  down  from  the  mountain, 
he  charged  them  that  they  should  tell  no  man 
what  things  tliey  had  seen,  till  the  Son  of  man 
were  risen  from  the  dead. 

10  And  they  kept  that  saying  with  themselves, 
questioning  one  witli  another  what  the  rising  from 
the  dead  should  mean. 

11  H  And  they  asked  him,  saying,  Why  say  the 
scribes  that  Elias  must  first  come  ? 

12  And  he  answered  and  told  them,  Elias  verily 
Cometh  first,  and  restoreth  all  things;  and  how  it 
is  written  of  the  Son  of  man,  that  he  must  suffer 
many  things,  and  be  set  at  nought. 

13  But  I  say  unto  you.  That  Elias  is  indeed 
come,  and  they  have  done  unto  him  whatsoever 
they  listed,  as  it  is  written  of  him. 

14  T[  And  when  he  came  to  his  disciples,  he 
saw  a  great  multitude  about  them,  and  the  scribes 
questioning  with  them. 

1.5  And  straightway  all  the  people,  when  they 
beheld  him,  'vere  greatly  amazed,  and  running  to 
liUu  saluted  him. 


1  And  he  said  unto  them.  Verily  I  say  unto 
you.  There  be  some  here  of  them  that 
stand  by,  which  shall  in  no  wise  taste  of 
death,  "till  they  see  the  kingdom  of  God 
come  with  power. 

2  And  after  six  days  Jesus  taketh  with 
him  Peter,  and  James,  and  John,  and 
bringeth  them  up  into  a  high  mountain 
apart   by  themselves:   and   he  was  trans- 

3  figured  before  them :  and  his  garments 
became  glistering,  exceeding  white  ;  so  as 

4  no  fuller  on  earth  can  whiten  them.  And 
there  appeared  unto  them  ■  Elijah  with 
Moses :  and  they  were  talking  with  Jesus. 

5  And  Peter  ansvvereth  and  saith  to  Jesus, 
Rabbi,  it  is  good  for  us  to  be  here:  and 
let  us  make  three  ^  tabernacles ;  one  for 
thee,  and  one  for  Moses,  and  one  for  Elijah. 

6  For  he  wist  not  what  to  answer;  for  they 

7  became  sore  afraid.  And  there  came  a 
cloud  overshadowing  them  :  and  there 
came  a  voice  out  of  the  cloud,  This  is  my 

8  beloved  Son:  hear  ye  him.  And  sud- 
denly looking  round  about,  they  saw  no 
one  any  more,  save  Jesus  only  with  them- 
selves. 

9  And  as  they  were  coming  down  from 
the  mountain,  he  charged  them  that  they 
should  tell  no  man  what  things  they  had 
seen,  save  when  the  Son  of  man  should 

10  have  risen  again  from  the  dead.  And 
they  kept  the  saying,  questioning  among 
themselves  what  the  rising  again  from  the 

11  dead  should  mean.  And  they  asked  him, 
saying,  ^  The  scribes  say  that  Elijah  must 

12  first  come.  And  he  said  unto  them,  Eli- 
jah indeed  eometh  first,  and  restoreth  all 
things :  and  how  is  it  written  of  the  Son 
of  man,  that  he  should  suffer  many  things 

13  and  be  set  at  nought?  But  I  say  unto 
you,  that  Elijah  is  come,  and  they  have 
also  done  unto  him  whatsoever  they  listed, 
even  as  it  is  written  of  him. 

14  And  when  they  came  to  the  disciples,  they 
saw  a  great  multitude  about  them,  and 

15  scribes  questioning  with  them.  And 
straightway  all  the  multitude,  when  they 


1  Or,  booths.    2  Or,  How  is  it  that  the  scribes  say  .  .  .  come  t 


1-13.  See  ou  Matt.  16:28- 
14-32.  See  on  Matt.  17  :  14-23. 
15.  Were  greatly  aujazetl. 


Probably  at  a  supernatural  brighti 


i  on  our  Lord's  couuteuauce. 


Christ  foretelleth  his 


ST.    MARK,    IX. 


and  resurrection. 


16  And  he  asked  the  scribes,  What  question  ye 
with  them  ? 

17  And  one  of  the  multitude  answered  and  said, 
Master,  I  have  brought  unto  thse  my  son,  which 
hatli  a  dumb  spirit; 

18  And  wheresoever  he  taketh  him,  he  teareth 
him:  and  he  foameth,  and  gnasheth  witli  liis  teetli, 
and  pineth  away:  and  I  spake  to  thy  disciples  that 
they  should  cast  him  out;  and  they  could  not. 

11)  He  answereth  him,  and  saith,  O  faithless 
generation,  how  long  shall  I  be  with  you  ?  how 
long  shall  I  suffer  you  ?  bring  him  unto  me. 

20  And  they  brought  him  unto  him:  and  when 
he  saw  him,  straightway  the  spirit  tare  him;  and 
he  fell  on  the  ground,  and  wallowed  foaming. 

21  And  he  asked  his  father,  How  long  is  it  ago 
since  this  came  unto  him  ?  And  he  said,  Of  a 
child. 

22  And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him :  but  if  thou, 
canst  do  any  thing,  have  compassion  on  us,  and 
help  us. 

2:]  Jesus  said  unto  hini,  If  thou  canst  believe, 
all  things  are  possible  to  him  that  believeth. 

24  And  straightway  the  father  of  the  child  cried 
out,  and  said  with  tears,  Lord,  I  believe;  help 
thou  mine  unbelief. 

25  When  Jesus  saw  that  the  people  came  run- 
ning together,  he  rebuked  the  foul  spirit,  saying 
unto  him,  Thou  dumb  and  deaf  spirit,  I  charge 
thee,  come  out  of  him,  and  enter  no  more  into 
him. 

26  And  the  spirit  cried,  and  rent  him  sore,  and 
came  out  of  him :  and  he  was  as  one  dead ;  inso- 
much that  many  said.  He  is  dead. 

27  But  Jesus  took  him  by  the  hand,  and  lifted 
him  up;  and  he  arose. 

28  And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately,  Why  could  not  we 
cast  him  out  ? 

29  And  he  said  unto  them,  This  kind  can  come 
forth  by  nothing,  but  by  prayer  and  fasting. 

;}0  1  And  they  departed  thence,  and  passed 
through  Galilee;  and  he  would  not  that  any  man 
should  know  it. 

■jl  For  he  taught  his  disciples,  and  said  unto 
them,  The  Son  of  man  is  delivered  into  the  hands 
of  men,  and  they  shall  kill  him;  and  after  that  he 
is  kille(l,  he  shall  rise  the  third  day. 

32  But  they  understood  not  that  saying,  and 
were  afraid  to  ask  him. 

33  IT  And  he  came  to  Capernaum :  and  being  in 
tlie  house  he  asked  them,  What  was  it  that  ye  dis- 
puted among  yourselves  by  the  way  ? 

34  But  they  held  their  peace:  for  by  the  way 
they  had  disputed  among  themselves,  who  should 
be.  the  greatest. 


saw  him,  were  greatly  amazed,  and  run- 

16  ning  to  him  saluted  him.     And  he  asked 

17  them.  What  question  ye  with  them  ?  And 
one  of  the  multitude  answered  him,  i  Mas- 
ter, I  brought  unto  thee   my  son,  which 

18  hath  a  dumb  spirit ;  and  wheresoever  it 
taketh  him,  it  ^dasheth  him  down:  and 
he  foameth,  and  grindeth  his  teeth,  and 
])inetli  away:  and  I  spake  to  thy  disciples 
that  they  should  cast  it  out;  and  they  were 

19  not  able.  And  he  answereth  them  and 
saith,  O  faithless  generation,  how  long 
shall  I  be  with  you  ?  how  long  shall  I  bear 

20  with  you  ?  bring  him  unto  me.  And  they 
brought  him  unto  him:  and  when  he  saw 
him,  straightway  the  spirit  -Hare  him 
grievously;   and  he  fell   on   the  groimd, 

21  and  wallowed  foaming.  And  he  asked 
his  father.  How  long  time  is  it  since  this 
hath  come  unto  him  ?    And  he  said.  From 

22  a  child.  And  oft-times  it  hath  cast  him 
both  into  the  fire  and  into  the  waters,  to 
destroy  him:  but  if  thou  canst  do  any 
thing,  have  compassion  on  us,  and  help 

23  us.  And  Jesus  said  unto  him,  If  thou 
canst !    All  things  are  possible  to  him  that 

24  believeth.  Straightway  the  father  of  the 
child  cried  out,  and  said,'*  I  believe;  help 

25  thou  mine  unbelief.  And  when  Jesus  saw 
that  a  multitude  came  running  together, 
he  rebuked  the  unclean  spirit,  saying  unto 
him,  Thou  dumb  and  deaf  spirit,  I  com- 
mand thee,  come  out  of  him,  and  enter 

26  no  more  into  him.  And  having  cried  out, 
and  3 torn  him  much,  he  came  out:  and 
the  cJiild  became  as  one  dead;  insomuch 

27  that  the  more  part  said,  He  is  dead.  But 
Jesus  took  him  by  the  hand,  and  raised 

28  him  up;  and  he  arose.  And  when  he  was 
come  into  the  house,  his  disciples  asked 
him    privately,-  ^sai/ing.   We    could    not 

29  cast  it  out.  And  he  said  unto  them.  This 
kind  can  come  out  by  nothing,  save  by 
prayer.** 

30  And  they  went  forth  from  thence,  and 
passed  through  Galilee;  and  he  would  not 

31  that  any  man  should  know  it.  For  he 
taught  his  disciples,  and  said  unto  them, 
The  Son  of  man  is  delivered  up  into  the 
hands  of  men,  and  they  shall  kill  him; 
and  when  he  is  killed,  after  three  days  he 

32  shall  rise  again.  But  they  understood 
not  the  saying,  and  were  afraid  to  ask 
him. 

33  And  they  came  to  Capernaum :  and  when 
he  was  in  the  liouse  he  asked  them,  What 

34  were  ye  reasoning  in  the  way  ?     But  they 


'  Or,  Teacher.    ^  Or,  rendeth  him.    '  Or,  convulsed.    *  Many  ancient  authorities  acid  with  tears.    '  Or,  How  is  it 
t/iat  we  could  not  cast  it  nut  t    "  Many  ancient  authorities  add  and  fasting. 

20.  Straightway  the  spirit  tare  him.  Mark  gives  this  incident  graphically,  with  our  Lord's  colloquy  witli 
the  distressed  father. 

33.  If  thou  canst !  Our  Lord  thus  rebukes  his  unbelief.  This  brought  out  the  touching  exclanoation,  "  Lord, 
I  believe;  help  thou  mine  unbelief."     Was  ever  a  struggling  faith  so  perfectly  expressed? 

3.5.  Dumb  ami  deaf  spirit.  In  verse  17,  "A  dumb  spirit."  A  spirit  which  made  the  lad  both  dumb  aiul 
deaf. 

26.  Became  as  one  dead.  Jesus  in  the  mir.icle  allows  some  of  the  n.itural  results  to  follow,  to  impress  upon 
those  present  the  more  clearly  that  be  was  not  against,  but  over,  nature. 

.30.  And  he  would  not  that  any  man  should  know  it.  He  had  ended  his  public  ministry  in  Galilee,  and 
•would  now  privately  instruct  his  disciples. 

32.  ITnderstood  not.    Yet  they  surmised  evil,  for  they  were  exceeding  sorry  (Matt.  17  :  23). 

33.  He  asked  them.  This  was  immediately  after  the  miraculous  provision  of  the  tribute-money  (see  Malt. 
IH  :  1,  and  the  verses  preceding). 

100 


Ciirist  chargeth  his  disciples 


ST.    MARK,    IX. 


not  to  give  offence, 


.35  And  he  sat  down,  and  called  the  twelve,  and 
saith  unto  them.  It'  any  man  desire  to  be  first,  the 
same  shall  be  last  of  all,  and  servant  of  all. 

30  And  he  took  a  child,  and  set  him  in  the 
midst  of  them:  and  when  he  had  taken  him  in 
his  arms,  he  said  unto  them, 

37  Whosoever  shall  receive  one  of  such  children 
in  my  name,  receiveth  me;  and  whosoever  shall 
receive  me,  receiveth  not  me,  but  him  that  sent  me. 

38  IT  And  John  answered  him,  saying.  Master, 
we  saw  one  casting  out  devils  in  thy  name,  and  he 
followeth  not  us:  and  we  forbad  him,  because  he 
followeth  not  us. 

39  But  Jesus  said.  Forbid  him  not:  for  there  is 
no  man  which  shall  do  a  miracle  in  my  name,  that 
can  lightly  speak  evil  of  me. 

40  For  he  that  is  not  against  us  is  on  our  part. 

41  For  whosoever  shall  give  you  a  cup  of  water 
to  drink  in  my  name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not  lose  his  reward. 

42  And  whosoever  shall  offend  one  of  t/iese 
little  ones  that  believe  in  me,  it  is  better  for  him 
that  a  millstone  were  hanged  about  his  neck,  and 
he  were  cast  into  the  sea. 

43  And  if  thy  hand  offend  thee,  cut  it  off:  it  is 
Ijetter  for  thee  to  enter  into  life  maimed,  than 
having  two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched. 

44  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched : 

45  And  if  thy  foot  offend  thee,  cut  it  off:  it  is 
better  for  thee  to  enter  halt  into  life,  than  having 
two  feet  to  be  cast  into  hell,  into  the  fire  that 
never  shall  be  quenched : 

4(J  Where  their  worm  dieth  not,  ami  the  fire  is 
not  quenched. 

47  And  if  thine  eye  offend  thee,  pluck  it  out: 
it  is  better  for  thee  to  enter  into  the  kingdom  of 
God  with  one  eye,  than  having  two  eyes  to  be  cast 
into  hell  fire : 

48  Where  their  worm  dieth  not,  and  the  fire  is 
not  quenched. 

49  For  every  one  shall  be  salted  with  fire,  and 
every  sacrifice  shall  be  salted  with  salt. 

50  Salt  is  good:  but  if  the  salt  have  lost  his 
saltness,  wherewith  will  ye  season  it  ?  Have  salt 
in  yourselves,  and  have  peace  one  with  another. 


held   their  peace:   for  they  had   disputed 
one  with  another  in  the  way,  who  ivas  the 

35  1  greatest.  And  he  sat  down,  and  called 
the  twelve;  and  he  saith  unto  them.  If 
any  man  would  be  first,  he  shall  be  last  of 

36  all,  and  minister  of  all.  And  he  took  a 
little  child,  and  set  him  in  the  midst  of 
them:  and  taking  him  in  his  arms,  he  said 

37  unto  them.  Whosoever  shall  receive  one 
of  such  little  children  in  my  name,  re- 
ceiveth me:  and  whosoever  receiveth  me, 
receiveth  not  me,  but  him  that  sent 
me. 

38  John  said  unto  him,  2  Master,  we  saw 
one  casting  out  ^  devils  in  thy  name :  and 
we  forbade  him,  because  he  followed  not 

39  us.  But  Jesus  said,  Forbid  him  not:  for 
there  is  no  man  which  shall  do  a  *  mighty 
work  in  my  name,  and  be  able  quickly  to 

40  speak   evil   of  me.     For  he  that   is   not 

41  against  us  is  for  us.  For  whosoever  shall 
give  you  a  cup  of  water  to  drink,  ^  because 
ye  are  Christ's,  verily  I  say  imto  you,  he 

42  shall  in  no  wise  lose  his  reward.  And 
whosoever  shall  cause  one  of  these  little 
ones  that  believe  ''on  me  to  stumble,  it 
were  better  for  him  if  '^  a  great  millstone 
were  hanged  about  his  neck,  and  he  were 

43  cast  into  the  sea.  And  if  thy  hand  cause 
thee  to  stumble,  cut  it  off:  it  is  good  for 
thee  to  enter  into  life  maimed,  rather  than 
having  thy  two  hands  to  go  into  **  hell,  in- 

45  to  the  unquenchable  fire.^  And  if  thy 
foot  cause  thee  to  stumble,  cut  it  oft":  it  is 
good  for  thee  to  enter  into  life  halt,  rather 
than  having  thy  two  feet  to  be  cast  into 

47  ^  hell.  And  if  thine  eye  cause  thee  to 
stumble,  cast  it  out:  it  is  good  for  thee 
to  enter  into  the  kingdom  of  God  with 
one  eye,  rather  than  having  two  eyes  to 

48  be  cast  into  ^  hell ;  where  their  worm  dieth 

49  not,  and   the  fire   is   not   quenched.     For 

50  every  one  shall  be  salted  with  fire.i'^  Salt 
is  good:  but  if  the  salt  have  lost  its  salt- 
ness, wherewith  will  ye  season  it  ?  Have 
salt  in  yourselves,  and  be  at  peace  one  with 
another. 


'  Gr.  greater.  -  Or,  Teacher.  ^  Gr.  demoni.  *  Gr.  power.  ^  Gr.  in  name  that  ye  are.  "^  Many  ancieut  auMiorities 
omit  on  me.  '  Gr.  a  niiUatone  turned  by  an  ans.  ^  Gr.  Gehenna.  "  Verses  44  and  46  (which  are  identical  willi 
verse  4Sj  are  omitted  by  the  best  ancient  authorities.  '"  Many  ancient  authorities  add  and  ecery  sucrijice  nhail 
he  suited  with  .salt      See  Lev.  2 :  13. 

37.  One  of  such  little  children.  In  opposition  to  the  souls  seeking  to  be  great.  The  childlike  sense  of 
dependence  and  fulness  of  faith  are  intended  to  be  emphasized.  But  the  children  themselves  are  undoubtedly 
included. 

38.  John,  who  is  known  as  the  loving  disciple. 

39.  Forbid  him  not.  Our  Lord  does  not  say  that  the  man  thus  casting  out  demons  was  a  true  disciple,  but 
he  asserts  that  his  action  is  not  antagonistic  to  the  cause  of  the  gospel. 

43-47.     See  Matt.  18 :  6-9. 

43.  The  unquenchable  fii-e.  This  is  given  as  the  definition  of  hell  (Gehenna).  In  Matt.  IS  :  8  it  is  "  eternal 
fire."  It  18  given  as  the  alternative  of  "  life."  The  having  two  hands,  two  feet,  two  ej'es,  represents  a  prosperous 
earth-life.  Better  a  mutilated  earth-life  than  a  prosperous  one  with  the  "Gehenna  of  fire"  to  follow.  Nothing 
could  more  clearly  set  forth  the  endless  character  of  the  persistent  sinner's  woe. 

48.  Where  their  worm  dieth  not,  and  the  tire  is  not  quenched.  Quotation  from  Isa.  66:24.  The 
))vophet's  picture  of  eternal  torment  is  drawn  from  the  scene  in  the  valley  of  Hinnom  (Gehenna),  south  of  -Jeru- 
s.iiem,  wht're  a  fire  was  constantly  consuming  the  offal  from  the  temple,  and  where  worms  would,  doubtless,  abound 
iiuiong  the  refuse. 

49,  50.  The  connection  seems  to  be  this:  "  As  to  Are  or  affliction,  every  one  has  an  experience  of  it  as  God's 
salt,  given  to  save  him  ;  but  there  is  such  a  thing  as  its  losing  its  saltness,  and  then  it  is  only  the  tire  unquenchable. 
Be  careful  to  retain  the  salt  in  your  afflictions  by  cultivating  brotherly  peace." 

101 


Christ's  answer 


ST.    MARK,    X. 


concerning  divorce. 


CHAPTER    X. 

2.  Christ  disputeth  with  the  Pharisees  touching  divorcement !  13.  blesseth  the  children  that  are  brought  unto 
him :  17.  resolveth  a  rich  man  how  he  may  inherit  life  everlasting :  23.  telleth  his  disciples  of  the  danger 
of  riches ;  28.  promiseth  rewards  to  them  that  forsake  any  thing  for  the  gospel :  32.  foretelleth  his  death 
and  resurrection ;  35.  hiddeth  the  two  ambitious  suitors  to  think  rather  of  suffering  with  him ;  46.  and 
restoreth  to  Bartimaeus  his  sight. 


1  And  he  arose  from  thence,  and  conieth  into 
the  coasts  of  .Juchea  by  the  farther  side  of  Jordan: 
and  the  people  resort  unto  him  again;  and,  as  he 
was  wont,  he  taught  them  again. 

2  IT  And  the  Pharisees  came  to  him,  and  asked 
him.  Is  it  lawful  for  a  man  to  put  away  his  wife  ? 
tempting  him. 

;]  And  he  answered  and  said  unto  them,  What 
did  ^Nloses  command  you  '.' 

4  And  they  said,  Moses  suffered  to  write  a  bill 
of  divorcement,  and  to  put  In^r  away. 

5  And  Jesus  answered  and  said  unto  them.  For 
the  hardness  of  your  heart  he  wrote  you  this  pre- 
cept, 

6  But  from  the  beginning  of  the  creation  God 
made  them  male  aiid  female. 

7  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  cleave  to  his  wife; 

8  And  they  twain  shall  be  one  flesh:  so  then 
they  are  no  more  twain,  but  one  flesh. 

0  AVhat  therefore  God  hath  joined  together,  let 
not  man  put  asunder. 

10  And  in  the  house  his  disciples  asked  him 
again  of  the  same  niatler. 

""11  And  he  saith  unto  them,  Whosoever  shall 
put  away  his  wife,  and  marry  another,  committeth 
adultery  against  her. 

12  And  if  a  woman  shall  put  away  her  husband, 
and  be  married  to  another,  she  committeth  adul- 
tery. 

13  1  And  they  brought  young  children  to  him, 
that  he  should  touch  them:  and  his  disciples 're- 
buked those  that  brought  them. 

14  But  when  Jesus  saw  if,  he  was  much  dis- 
pleased, and  said  unto  them.  Suffer  the  litti''  rhil- 
dren  to  come  unto  me,  and  forbid  them  not :  for 
of  such  is  the  kingdom  of  God. 

1.')  Verily  I  say  unto  you.  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child,  he 
shall  not  enter  therein. 

1()  And  lie  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them. 

17  11  And  when  he  was  gone  forth  into  the  way, 
there  came  one  running,  and  kneeled  to  him,  and 
asked  him.  Good  Master,  what  shall  I  do  that  I 
may  inherit  eternal  life  ? 

18  And  Jesus  said  imto  him.  Why  callest  thou 
me  good  '?  there  is  none  good  but  one,  th((t  is,  God. 

10  Thou  knowest  the;  conniiandments,  Do  not 
commit  adultery,  Do  not  kill.  Do  not  steal.  Do  not 
bear  false  witness,  Defraud  not,  Honour  thy  father 
anil  motlier. 

20  And  he  answered  and  said  unto  him,  Master, 
all  these  have  I  observed  from  my  youth. 


1  And  he  arose  from  thence,  and  cometh 
into  the  borders  of  Judaea  and  beyond 
Jordan  :  and  nuiltitudes  come  together 
unto   him   again;   and,  as   he  was  wont, 

2  he  taught  them  again.  And  there  came 
vmto  him  Pharisees,  and  asked  him,  Is  it 
laM'ful  for  a  man  to  put  away  his  wife  ? 

d  tempting  him.  And  he  answered  and  said 
unto   them,    AVhat    did   Moses  command 

4  you?  And  they  said,  Moses  suffered  to 
write  a   bill  of  divorcement,  and   to  put 

o  her  away.  But  Jesus  said  unto  them.  For 
your  hardness  of  heart  he  wrote  you  this 

6  conunandment.  But  from  the  begiiniing 
of  the  creation,  Male  and  female  made  he 

7  them.  For  this  cause  shall  a  man  leave 
his  father  and  mother,  ^and  shall  cleave 

8  to  his  wife;  and  the  twain  shall  become 
one  flesh:  so  that  they  are  no  more  twain, 

9  but  one  flesh.  What  therefore  God  hath 
joined  together,  let  not  man  put  asunder. 

10  And  in  the  house  tlie  disciples  asked  him 

11  again  of  this  matter.  And  he  saith  unto 
them.  Whosoever  shall  put  away  his  wife, 
and  marry  another,  committeth  adultery 

12  against  her:  and  if  she  herself  shall  put 
away  her  husband,  and  marry  another, 
she  committeth  adultery. 

I'Pj  And  they  brought  imto  him  little  chil- 
dren, that  he  should  touch  them:  and  the 

14  disciples  rebuked  them.  But  when  Jesur, 
saw  it,  he  was  moved  with  indignation, 
and  said  unto  them,  Suffer  the  little  chil- 
dren to  come  unto  me;  forbid  them  not: 

15  for  of  such  is  the  kingdom  of  God.  Ver- 
ily I  say  imto  you,  Whosoever  shall  not 
recQive  the  kingdom  of  God  as  a  little 
child,  he  shall   in  no  wise  enter  therein. 

16  And  he  took  them  in  his  arms,  and  blessed 
them,  laying  his  hands  upon  them. 

17  And  as  he  was  going  forth  '-^into  the 
way,  there  ran  one  to  him,  and  kneeled  to 
him,  and  asked  him,  Gooil  ^  Masti'r.  what 
shall  I  do  that  I  may  inherit  eternal  life  ? 

18  And  Jesus  said  unto  him.  Why  callest  thou 
me  good  ?  none   is   good   save  one,  even 

19  God.  Thou  knowest  the  commandments. 
Do  not  kill.  Do  not  commit,  adultery,  Do 
not  steal.  Do  not  bear  false  witness.  Do 
not    defraud,    Honour    thy     father    and 

20  mother.  And  he  said  unto  him.  =' Master, 
all  these  things  have  I  observed  from  my 

21  youth.  And  Jesus  looking  upon  him 
loved  him,  and  said  unto  him.  One  thing 


'  Some  ancient  authorities  omit  and  nhall  cleave  to  his  rcife.    ^  Or,  oti  hii  way.    »  Or,  Teacher. 


1-12.  See  Matt.  19:1-12. 

1.3-16.  See  MaU.  19  :13-15. 

17-.31.  See  MaU.  19:16-30. 

19.  l>o  not  fli'fi-aiul,  or  "do  not  take  away."  Covetousness  Is,  subjectively,  a  taking  away  from  .another ; 
and  lici  c  ilie  phrase  sc^eius  to  be  uxed  for  "  Thou  shalt  not  covet."  It  is  not  given  in  the  parallel  passages  in  Matthew 
and  Luke. 

102 


Christ  promiseth  rewards  to  them 


ST.    MARK,    X. 


that  forsake  any  thing  for  the  gospel. 


21  Then  Jesus  beholding  him  loved  him,  anil 
said  unto  him,  One  thing  thou  lackest:  go  thy 
way,  sell  whatsoever  thou  hast,  and  give  1;o  the 
poor,  and  thou  shalt  have  treasure  in  heaven:  and 
come,  take  up  the  cross,  and  follow  me. 

22  And  he  was  sad  at  that  saying,  and  went 
away  grieved:  for  he  had  gi-eat  possessions. 

23  t  And  Jesus  looked  round  about,  and  saith 
unto  his  disciples,  How  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of  God  ! 

24  And  the  disciples  were  astonished  at  his 
words.  But  Jesus  answereth  again,  and  saith 
unto  them,  Children,  how  hard  is  It  for  them  that 
trust  in  riches  to  enter  into  the  kingdom  of  God ! 

25  It  is  easier  for  a  camel  to  go  through  the  eye 
of  a  needle,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

2ri  And  they  were  astonished  out  of  measure, 
saying  among  themselves,  Who  then  can  be  saved  ? 

27  And  Jesus  looking  upon  them  saith.  With 
men  It  is  impossible,  but  not  with  God:  for  with 
God  all  things  are  possible. 

28  1"  Then  Peter  began  to  say  unto  him,  Lo,  we 
have  left  all,  and  have  followed  thee. 

29  And  Jesus  answered  and  said,  Verily  I  say 
unto  you,  There  is  no  man  that  hath  left  house, 
or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake,  and  the 
gospel's, 

oO  But  he  shall  receive  an  hundredfold  now  in 
this  time,  houses,  and  brethren,  and  sisters,  and 
mothers,  and  children,  and  lands,  with  persecu- 
tions ;  and  in  the  world  to  come  eternal  life. 

;31  But  many  that  are  first  shall  be  last;  and  the 
last  first. 

32  If  And  they  were  in  the  way  going  up  to 
Jerusalem;  and  Jesus  went  before  them:  and  they 
were  amazed;  and  as  they  followed,  they  were 
afraid.  And  he  took  again  the  twelve,  and  began 
to  tell  them  what  things  should  happen  unto  him, 

33  Srnjincj,  Behold,  we  go  up  to  Jerusalem;  and 
the  Son  of  man  shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes;  and  they  shall  con- 
demn him  to  death,  and  shall  deliver  him  to  the 
Gentiles : 

34  And  they  shall  mock  him,  and  shall  scourge 
him,  and  shall  spit  upon  him,  and  shall  kill  him : 
and  the  third  day  he  shall  rise  again. 

35  1"  And  James  and  John,  the  sons  of  Zebedee, 
come  unto  him,  saying,  Master,  we  would  that 
thou  shouldest  do  for  us  whatsoever  we  shall  de- 
sire. 

36  And  he  said  unto  them,  What  would  ye  that 
I  should  do  for  you  ? 

37  They  said  tmto  him,  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  gtory. 

oS  But  Jesus  said  unto  them,  Ye  know  not 
what  ye  ask:  can  ye  drink  of  the  cup  that  1  drink 
of  ?  and  be  baptized  with  the  baptism  that  I  am 
baptized  with  ? 

39  And  they  said  unto  him,  We  can.  And  Jesus 
said  unto  them.  Ye  shall  indeed  drink  of  the  cup 
that  I  drink  of;  and  with  the  baptism  that  I  am 
baptized  withal  shall  ye  be  baptized : 


thou  lackest:  go,  sell  whatsoever  thou 
hast,  and  give  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven :  and  come,  follow 

22  me.  But  his  countenance  fell  at  the  say- 
ing, and  he  went  away  sorrowful :  for  he 
was  one  that  had  great  possessions. 

23  And  Jesus  looked  round  about,  and  saith 
unto  his  disciples.  How  hardly  shall  they 
that  have  riches  enter  into  the  kingdom 

24  of  God !  And  the  disciples  were  amazed 
at  his  words.  But  Jesus  answereth  again, 
and  saith  unto  them.  Children,  how  hard 
is  it  1  for  them  that  trust  in  riches  to  enter 

25  into  the  kingdom  of  God!  It  is  easier 
for  a  camel  to  go  through  a  needle's  eye, 
than  for  a  rich  man  to  enter  into  the  king- 

26  dom  of  God.  And  they  were  astonished 
exceedingly,  saying  -unto  him,  Then  who 

27  can  be  saved  ?  Jesus  looking  upon  them 
saith,  With  men  it  is  impossible,  but  not 
with  God:  for  all  things  are  possible  with 

28  God.  Peter  began  to  say  unto  him,  Lo, 
we  have  left  all,  and  have  folloM-ed  thee. 

29  Jesus  said,  Verily  I  say  unto  you.  There 
is  no  man  that  hath  left  house,  or  brethren, 
or  sisters,  or  mother,  or  father,  or  children, 
or  lands,  for  my  sake,  and  for  the  gospel's 

30  sake,  but  he  shall  receive  a  hundredfold 
now  in  this  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children, 
and  lands,  with  persecutions;  and  in  the 

31  ^world  to  come  eternal  life.  But  many 
tlidt  are  first  shall  be  last;  and  the  last 
first. 

32  And  they  were  in  the  way,  going  up  to 
Jerusalem;  and  Jesus  M-as  going  before 
them :  and  they  were  amazed ;  *  and  they 
that  followed  were  afraid.  And  he  took 
again  the  twelve,  and  began  to  tell  them 
the  things  that  were  to  happen  unto  him, 

33  saying,  Behold,  we  go  up  to  Jerusalem; 
and  the  Son  of  man  shall  be  delivered 
unto  the  chief  priests  and  the  scribes ;  and 
they  shall  condemn  him  to  death,  and  shall 

34  deliver  him  unto  the  Gentiles :  and  they 
shall  mock  him,  and  shall  spit  upon  him, 
and  shall  scourge  him,  and  shall  kill  him; 
and  after  three  days  he  shall  rise  again, 

35  And  there  come  near  unto  him  James 
and  John,  the  sons  of  Zebedee,  saying 
unto  him,  ^  Master,  we  would  that  thou 
shouldest  do  for  us  whatsoever  we  shall 

36  ask  of  thee.  And  he  said  unto  them. 
What  would  ye  that  I  should  do  for  you  ? 

37  And  they  said  unto  him,  Grant  unto  us 
that  we  may  sit,  one  on  thy  right  hand, 
and  one  on  t/iy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye  know  not 
what  ye  ask.  Are  ye  able  to  drink  the 
cup  that  I  drink  ?  or  to  be  baptized  with 
the  baptism  that  I  am  baptized  with  ? 

39  And  they  said  unto  him,  V\^e  are  able. 
And  Jesus  said  unto  them,  The  cup  that 
I  drink  ye  shall  drink;  and  with  the  bap- 
tism that  I  am  baptized  withal  shall  ye  be 


Some  ancient  authorities  omit  for  them  thai  tniat  in  riches.    *  Many  ancient  authorities  read  among  themselves. 
3  Or,  age.    *  Or,  but  sotne  as  they  followed  were  afraid.    ^  Or,  Teacher. 


30.  Houses  and  brethren,  etc. ;  i.e.,  their  equivalent. 
88-34.  See  Matt.  20  ;  17-19. 
35-45.  vSee  Matt.  20  :  20-28. 

42.  Were  amazed  at  his  venturing  again  to  Jerusalem.    Were  afraid  of  the  dangers  apparently  before  them. 

103 


Christ  sendeth  his  disciples  forth 


ST.    MARK,    XI. 


for  a  colt  to  ride  upon  to  Jerusalem. 


40  But  to  sit  on  my  right  hand  and  on  my  left 
hand  is  not  mine  to  give;  but  it  shall  be  given  to 
them  for  whom  it  is  prepared. 

41  And  when  the  ten  heard  it,  they  began  to  be 
much  displeased  with  James  and  John. 

42  But  Jesus  called  them  to  him,  and  saith  unto 
them,  Ye  know  tliat  they  which  are  accounted  to 
rule  over  the  Gentiles  exercise  lordship  over  them ; 
and  their  great  ones  exercise  authority  upon  them. 

43  But  so  shall  it  not  be  among  you ;  but  who- 
soever will  be  great  among  you,  shall  be  your  min- 
ister: 

44  And  whosoever  of  you  will  be  the  chiefest, 
shall  be  servant  of  all. 

4.')  For  even  the  Son  of  man  came  not  to  be 
ministered  unto,  but  to  minister,  and  to  give  his 
life  a  ransom  for  many. 

4(i  H  And  they  came  to  Jericho:  and  as  he  went 
out  of  Jericho  with  his  disciples  and  a  great  num- 
ber of  people,  blind  Bartimajus,  the  son  of  Tim«us, 
sat  by  the  highway  side  begging. 

47  And  when  he  heard  that  it  was  Jesus  of 
Nazareth,  he  began  to  cry  out,  an  1  say,  Jesus, 
tliou  son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that  he  should  hold 
his  peace:  but  he  cried  the  more  a  great  deal,  Thou 
son  of  David,  have  mercy  on  me. 

49  And  Jesus  stood  still,  and  commanded  him 
to  be  called.  And  they  call  the  blind  man,  saying 
unto  him.  Be  of  good  comfort,  rise;  he  calletii 
thee. 

50  And  he,  casting  away  his  garment,  rose,  and 
came  to  Jesus. 

nl  And  Jesus  answered  and  said  unto  him. 
What  wilt  thou  that  I  should  do  unto  thee  ?  The 
blind  man  said  unto  him,  Lord,  that  I  might 
receive  my  sight. 

52  And  Jesus  said  unto  him.  Go  thy  way;  thy 
faith  hath  made  thee  whole.  And  immediately  he 
received  his  sight,  and  followed  Jesus  in  the  way. 


40  baptized :  but  to  sit  on  my  right  hand  or 
on  )iiy  left  hand  is  not  mine  to  give:  but 
it  i-s  for  them  for  whom  it  hath  been  pre- 

41  pared.  And  when  the  ten  heard  it,  they 
began  to  be  moved  with  indignation  con- 

42  cerning  James  and  John.  "  And  Jesus 
called  them  to  him,  and  saith  unto  them, 
Ye  know  that  they  which  are  accounted 
to  rule  over  the  Gentiles  lord  it  over  them; 
and   their  great   ones   exercise  authority 

43  over  them.  But  it  is  not  so  among  you: 
but  whosoever  would  become  great  among 

44  you,  shall  be  your  ^  minister :  and  whoso- 
ever would  be  first  among  you,  shall  be 

45  2  servant  of  all.  For  verily  the  Son  of 
man  came  not  to  be  ministennl  unto,  but 
to  minister,  and  to  give  his  life  a  ransom 
for  many. 

46  And  they  come  to  Jericho:  and  as  he 
went  out  from  Jericho,  with  his  disciples 
and  a  great  multitude,  the  son  of  Timieus, 
Bartinia;us,  a  blind  beggar,  was  sitting  by 

47  the  way  side.  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began  to  cry 
out,  and  say,  Jesus,  thou  son   of  David, 

48  have  mercy  on  me.  And  many  rebuked 
him,  that  he  should  hold  his  peace:  but 
he  cried  out  the  more  a  great  deal.  Thou 

49  son  of  David,  have  mercy  on  me.  And 
Jesus  stood  still,  and  said.  Call  ye  him. 
And  they  call  the  blind  man,  saying  unto 
him,  Be  of  good  cheer:  rise,  he   calleth 

50  thee.     And  he,  casting  away  his  garment, 

51  sprang  up,  and  came  to  Jesus.  And  Jesus 
answered  him,  and  said.  What  wilt  thou 
that  I  should  do  unto  thee  ?  And  the 
blind  man  said  imto  him,  ^Kabboni,  that 

52  I  may  receive  my  sight.  And  Jesus  said 
unto  him.  Go  thy  way:  thy  faith  hath 
*made  thee  whole.  And  straightway  he 
received  his  sight,  and  followed  him  in  the 
way. 


1   Or,; 


tnt.    2  Or.  bondneriyant.    =  See  John  20   16.     ^  Or,  tared  thee. 


46-.52.  See  Matt.  20  •  29-34. 

49,  50.  The  graijhic  picture  contained  : 


these  verses  is  fotind  only  in  Marie. 


CHAPTER    XI. 

1,  Christ  rideth  with  tritimph  into  Jerusalem.'  12.  curseth  the  fruitless  leafy  tree:  15.  pnrgeth  the  temples 
20.  exhorteth  his  disciples  to  stedfastness  of  faith,  aud  to  forgive  their  enemies :  27.  and  defendeth  the 
lawfulness  of  his  actions,  by  the  witness  of  John,  who  was  a  man  sent  of  God. 


1  AxT)  when  they  came  nigh  to  Jerusalem,  unto 
Bethphage  and  Bethany,  at  the  mount  of  Olives, 
lie  sendeth  forth  two  of  his  disciples, 

2  And  saith  unto  them.  Go  your  way  into  the 
village  over  against  you:  and  as  soon  as  ye  be 
entered  into  it,  ye  shall  find  a  colt  tied,  whereon 
never  man  sat;  loose  him,  and  bring  hi^v. 

:}  And  if  any  man  say  unto  you.  Why  do  ye 
this  ?  .say  ye  that  the  Lord  hath  need  of  him;  and 
straightway  he  will  send  him  hither. 


And  when  they  draw  nigh  unto  Jeru- 
salem, unto  Bethphage  and  Bethany,  at 
the  mount  of  Olives,  he  sendeth  two  of 
his  discii)les,  and  saith  unto  them,  (Jo 
your  way  into  the  village  that  is  over 
against  you  •■  and  straightway  as  ye  enter 
into  it,  ye  shall  find  a  colt  tied,  whereon 
no  man  ever  yet  sat;  loose  him,  and  i)ring 
him.  And  if  any  one  say  unto  you.  Why 
do  ye  this  ?  say  ye,  The  Lord  hath  need 


1-33.  See  Matt.  21  : 1-27. 

S.  A  colt  tied.    There  was  an  ; 


with  the  colt.    Compare  Matt. 
104 


and  Zech.  9  :  9. 


Christ's  entry  into  Jerusalem. 


ST.    MARK,  XT. 


He  purgeth  the  temple, 


4  And  they  went  their  way.  and  found  the  colt 
tied  by  the  door  without  in  a'place  where  two  ways 
met;  and  they  loose  him. 

5  Antl  certain  of  them  that  stood  there  said 
unto  them.  What  do  ye,  loosing  the  colt  ? 

(i  And  they  said  unto  them  even  as  Jesus  had 
connnanded:  and  they  let  them  go. 

7  And  they  brought  the  colt  to  Jesus,  and  cast 
their  garments  on  him;  and  he  sat  upon  him, 

S  And  many  spread  their  garments  in  the  way: 
and  others  cut  down  branches  off  the  trees,  and 
strawed  them  in  the  way. 

9  And  they  that  went  before,  and  they  that 
followed,  cried,  saying,  Hosanna;  Blessed  is  he 
that  Cometh  in  the  name  of  the  Lord: 

10  Blessed  he  the  kingdom  of  our  father  David, 
that  Cometh  in  the  name  of  the  Lord :  Hosanna  in 
the  highest. 

11  And  Jesus  entered  into  Jerusalem,  and  into 
the  temple :  and  when  he  had  looked  round  about 
upon  all  things,  and  now  the  eventide  was  come, 
he  went  out  imto  Bethany  with  the  twelve. 

12  IF  And  on  the  morrow,  when  they  were  come 
from  Bethany,  he  was  hungry : 

Vo  And  seeing  a  fig  tree  afar  off  having  leaves, 
he  came,  if  haply  he  might  find  any  thing  "thereon: 
and  when  he  came  to  it,  he  found  nothing  but 
leaves;  for  the  time  of  figs  was  not  yet. 

14  And  Jesus  answered  and  said  unto  it,  No 
man  eat  fruit  of  thee  hereafter  for  ever.  And  his 
disciples  heard  it. 

1.5  H  And  they  come  to  Jerusalem:  and  Jesus 
went  into  the  temple,  and  began  to  cast  out  them 
that  sold  and  bought  in  the  temple,  and  overthrew 
the  tables  of  the  money-changers,  and  the  seats 
of  them  that  sold  doves; 

1(3  And  would  not  suffer  that  any  man  should 
carry  any  vessel  through  the  temple. 

17  And  he  taught,  saying  unto  them,  Is  it  not 
written.  My  house  shall  be  called  of  all  nations 
tlie  house  of  prayer  ?  but  ye  have  made  it  a  den 
of  thieves. 

15  And  the  scribes  and  chief  priests  heard  if, 
and  sought  how  they  might  destroy  him :  for  they 
feared  him,  because  all  the  people  was  astonished 
at  his  doctrine. 

19  And  when  even  was  come,  he  went  out  of 
the  city. 

20  1  And  in  the  morning,  as  they  passed  by, 
they  saw  the  fig  tree  dried  up  from  the  roots. 

21  And  Peter  calling  to  remembrance  saith  unto 
him,  Master,  behold,  the  fig  tree  which  thou 
cursedst  is  withered  away. 

22  And  Jesus  answering  saith  unto  them,  Have 
faith  in  God, 

23  For  verily  I  say  unto  you,  That  whosoever 
shall  say  unto  this  mountain.  Be  thou  removed, 
and  be  thou  cast  into  the  sea;  and  shall  not  doubt 
in  his  heart,  but  shall  believe  that  those  things 
which  he  saith  shall  come  to  pass;  he  shall  have 
whatsoever  he  saith. 


of  him;  and  straightway  he  ^will  send 
4  him  2  back  hither.     And  they  went  away, 

and  found  a  colt  tied  at  the  door  without 

in  the  open  street;  and  they  loose  him, 
.5  And  certain  of  them  that  stood  there  said 

unto  them.  What  do  ye,  loosing  the  colt? 

6  And  they  said  unto  them  even  as  Jesus 

7  had  said:  and  they  let  them  go.  And 
they  bring  the  colt  unto  Jesus,  and  cast 
on  him  their  garments;  and  he  sat  upon 

8  him.  And  many  spread  their  garments 
upon    the   way  ;    and   others   ^  branches, 

9  which  they  had  cut  from  the  fields.  And 
they  that  went  before,  and  they  that  fol- 
lowed, cried,  Hosanna;  Blessed  is  he  that 

10  Cometh  in  the  name  of  the  Lord :  Blessed 
is  the  kingdom  that  cometh,  the  kingdom 
of  our  father  David  :  Hosanna  in  the 
highest. 

11  And  he  entered  into  Jerusalem,  into  the 
temple;  and  when  he  had  looked  round 
about  upon  all  things,  it  being  now  even- 
tide, he  went  out  unto  Bethany  with  the 
twelve. 

12  And  on  the  morrow,  when  they  w^ere 
come  out    from   Bethany,   he  hungered. 

13  And  seeing  a  fig  tree  afar  off  having 
leaves,  he  came,  if  haply  he  might  find 
any  thing  thereon:  and  when  he  came  to 
it.  he  found  nothing  but  leaves;  for  it  was 

14  not  the  season  of  figs.  And  he  answered 
and  said  unto  it,  No  man  eat  fruit  from 
thee  henceforward  for  evei\  And  his  dis- 
ciples heard  it. 

1.5  And  they  come  to  Jerusalem:  and  he 
entered  into  the  temple,  and  began  to  cast 
out  them  that  sold  and  them  that  bought 
in  the  temple,  and  overthrew  the  tables  of 
the  money-changers,  and  the  seats  of  them 

16  that  sold  the  doves ;  and  he  would  not  suf- 
fer that  any  man  should  carry  a  vessel 

17  through  the  temple.  And  he  taught,  and 
said  unto  them.  Is  it  not  written.  My 
house  shall  be  called  a  house  of  prayer 
for  all  the  nations  ?  but  ye  have  made  it  a 

18  den  of  robbers.  And  the  chief  priests 
and  the  scribes  heard  it,  and  sought  how 
they  might  destroy  him:  for  they  feared 
him,  for  all  the  multitude  was  astonished 
at  his  teaching. 

19  And  *  every  evening  ^  he  went  forth  out 
of  the  city. 

20  And  as  they  passed  by  in  the  morning, 
they  saw  the  fig  tree  withered  away  from 

21  the  roots.  And  Peter  calling  to  remem- 
brance saith  unto  hi}n,  Rabbi,  behold,  the 
fig  tree  which  thou  cursedst  is  withered 

22  away.     And  Jesus  answering  saith  unto 

23  them,  Have  faith  in  God.  Verily  I  say 
unto  you,  Whosoever  shall  say  unto  this 
mountain,  Be  thou  taken  up  and  cast  into 


(ti-.  sendeth.    ^  Or,  again.     ^  Gr,  layey 


of  ieav€s.    *  Gr.  ieAttiever  evetung 
read  theg. 


<•  Some  ancient  authoriti 


10.  Blessed  is  the  kingdom  that  cometh  —  of  our  father  David.    This  is  atlclltioual  by  Mark. 

13.  For  it  was  not  the  season  of  figs.  The  time  for  gathering  tbem  had  not  arrived;  and,  therefore,  if  the 
tree  had  Vjeen  fruitful,  some  would  have  bten  found, 

16.  And  he  would  not  suffer  that  any  man  should  carry  a  vessel  through  the  temple.  This  is 
additional  by  Mark, 

18.  Die  chief  priests  and  the  scribes.  They  had  been  long  seeking  an  opportunity  to  put  -Jcbus  to  death 
(see  cliap.  3  :  6).    Our  Lord's  bold  action  at  the  temi)le  gives  new  zeal  to  their  endeavor. 

22.  Have  faitli  in  God.  Rather,  "have  a  God's  faith;"  I.e.,  ii  faith  that  will  give  you  a  divine  power,  a 
coufidcuce  like  God's,  ia  working  a  miracle.    This  appears  to  lie  a  bestowal  of  apostolic  power  upou  the  twelve. 


lOj 


Parable  of  the 


ST.    MARK,    XII. 


wicked  husbandmen. 


24  Therefore  I  say  unto  you,  What  things  so- 
ever ye  desire,  when  ye  pray,  believe  that  ye 
receive  them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying,  forgive,  if  ye 
have  ought  against  any:  that  your  Father  also 
whifh  is  in  heaven  may  forgive  you  your  trespasses. 

26  But  if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  your  trespasses. 

27  1  And  they  come  again  to  Jerusalem:  and 
as  he  was  walking  in  the  temple,  there  come  to 
him  the  chief  priests,  and  the  scribes,  and  the 
elders, 

28  And  say  unto  him,  By  what  authority  doest 
thou  these  things  ?  and  who  gave  thee  this  au- 
thority to  do  these  things  ? 

29  And  Jesus  answered  and  said  unto  them,  I 
will  also  ask  of  you  one  question,  and  answer  me, 
and  I  will  tell  you  by  what  authority  I  do  these 
things. 

'SO  The  baptism  of  John,  was  it  from  heaven, 
or  of  men  ?  answer  me. 

31  And  they  reasoned  with  themselves,  saying, 
If  we  shall  say.  From  heaven-,  he  will  say,  Why 
then  did  ye  not  believe  him '? 

Z2  But  if  we  shall  say.  Of  men;  they  feared  the 
people:  for  all  men  counted  John,  that  he  was  a 
prophet  indeed. 

3:3  And  they  ansv/ered  and  said  unto  Jesus,  We 
cannot  tell.  And  Jesus  answering  saith  unto 
them.  Neither  do  I  tell  you  by  what  authority  I 
do  these  things. 


the  sea;  and  shall  not  doubt  in  his  heart, 
but  shall  believe  that  what  he  saith  cometh 

24  to  pass ;  he  shall  have  it.  Therefore  I  say 
unto  you.  All  things  whatsoever  ye  pray 
and  ask  for,  believe  that  ye  have  received 

2.5  them,  and  ye  shall  have  them.  And  when- 
soever ye  stand  praying,  forgive,  if  ye  have 
aught  against  any  one;  that  your  Father 
also  which  is  in  heaven  may  forgive  you 
your  trespasses.^ 

27  And  they  come  again  to  Jerusalem :  and 
as  he  was  walking  in  the  temple,  there 
come   to   him  the  chief   priests,  and  the 

28  sci'ibes,  and  the  elders ;  and  they  said 
unto  him,  By  what  authority  doest  thou 
these  things  ?  or  who  gave  thee  this  au- 

29  thority  to  do  these  things  ?  And  Jesus 
said  unto  them,  I  will  ask  of  you  one 
2  question,  and  answer  me,  and  1  will  tell 
you  by  what  authority  I  do  these  things. 

30  The  baptism  of  John,  was  it  from  heaven, 

31  or  from  men  ?  answer  me.  And  they 
reasoned  with  themselves,  saying.  If  we 
shall  say,  From  heaven;  he  will  say.  Why 

32  then  did  ye  not  believe  him  ?  ^  But  should 
we  say.  From  men  —  they  feared  the  peo- 
ple:  *  for  all   verily   held  John  to   be   a 

33  prophet.  And  they  answered  Jesus  and 
say.  We  know  not.  And  Jesus  saith  unto 
them,  Neither  tell  I  you  by  what  authority 
I  do  these  things. 


'  Many  aucieut  authorities  add  verse  26  But  if  ye  do  not  .forgive,  neither  will  your  Father  which  is  in  heaven  forgive 
your  trefspasnes.     ^  Gr.  word.    ^  Or,  But  shall  we  say,  From  men  f    *  Or,  for  all  held  John  to  be  a  prophet  indeed. 

24.  Believe  that  ye  have  received  them.  Xo  one  can  believe  he  has  received  aught,  unless  he  knows  it. 
The  order  to  the  apostles  is  to  follow  their  prayer  with  an  assured  knowledge  that  they  have  the  power  or  issue 
Bought.  This  knowledge  would  be  founded  on  faith  in  his  word  of  promise.  Hence  the  order  is,  (1)  prayer,  (2) 
faith  in  Christ's  promise,  (3)  knowledge,  (4)  faith  iu  the  receipt.  All  this  is  very  different  from  a  fanatical  self- 
persuasion  to  contidence  in  a  magical  result. 

35.  The  spirit  of  forgiveness  is  alone  the  spirit  of  prayer  (see  Matt.  6: 14,  15). 


CHAPTER    XII. 

In  a  parable  of  the  vineyard  let  ont  to  unthankful  husbandmen,  Christ  foretelleth  the  reprobation  of  the 
Jews,  and  the  calling  of  the  Gentiles.  13.  He  avoideth  the  snare  of  the  Pharisees  and  Herodians  about 
paying  tribute  to  Caesar;  18.  convinceth  the  error  of  the  Sadducees,  who  denied  the  resurrection!  28. 
resolveth  the  scribe,  who  questioned  of  the  first  commandment :  35.  refuteth  the  opinion  that  the  scribes 
held  of  Christ :  38.  bidding  the  people  to  beware  of  their  ambition  and  hypocrisy ;  41,  and  commendeth 
the  poor  widow  for  her  two  mites,  above  all. 


1  And  he  began  to  speak  unto  them  by  para- 
bles. A  certain  man  planted  a  vineyard,  and  set 
an  hedge  about  it,  and  digged  a  place  for  the  wine- 
fat,  and  built  a  tower,  and  let  it  out  to  husband- 
men, and  went  into  a  far  country. 

2  And  at  the  season  he  sent  to  the  husbandmen 
a  servant,  that  he  might  receive  from  the  husband- 
men of  the  fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat  him,  and  sent 
him  away  empty. 

4  And  again  he  sent  unto  them  another  servant ; 
and  at  him  they  cast  stones,  and  wounded  him  in 
the  head,  and  sent  him  away  shamefully  handled. 

5  And  again  he  sent  another;  and  him  they 
killed,  and  many  others;  beating  some,  and  killing 


1  And  he  began  to  speak  unto  them  in 
parables.  A  man  planted  a  vineyard,  and 
set  a  hedge  about  it,  and  digged  a  pit  for 
the  winepress,  and  built  a  tower,  and  let 
it   out    to   husbandmen,   and   went    into 

2  another  country.  And  at  the  season  he 
sent  to  the  husbandmen  a  ^  servant,  that 
he  might  receive  from  the  husbandmen  of 

3  the  fruits  of  the  vineyard.  And  they 
took  him,  and   beat   him,  and   sent  him 

4  away  empty.  And  again  he  sent  unto 
them  another  ^  servant  ;  and  him  they 
woimded  in  the  head,  and  handled  shame- 

5  fully.  And  he  sent  another;  and  him 
they   killed:    and   many   others;    beating 

6  some,  and  killing  some.     He  had  yet  one. 


■  Gr.  bond-servant. 


1-18.  See  on  Matt.  21 ;  33-46. 


Christ  confonndeth  the 


ST.    MARK,    Xir. 


Pharisees  and  Sadduceesi 


()  Having  yet  therefore  one  son,  his  wellbeloved, 
he  sent  him  also  last  unto  them,  saying,  They  will 
reverence  my  son. 

7  But  those  husbandmen  said  among  themselves, 
This  is  the  heir;  come,  let  us  kill  him,  and  the 
inheritance  shall  be  ours, 

8  And  they  took  him,  and  killed  him,  and  cast 
/((■/;(  out  of  the  vineyard. 

0  What  shall  therefore  the  lord  of  the  vineyard 
do?  he  will  come  and  destroy  the  husbandmen, 
and  will  give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this  scripture;  The 
stone  which  the  builders  rejected  is  become  the 
head  of  the  corner: 

11  This  was  the  Lord's  doing,  and  it  is  marvel- 
lous in  our  eyes  ? 

12  And  they  sought  to  lay  hold  on  hira,  but 
feared  the  people:  for  they  knew  that  he  had 
spoken  the  parable  against  them:  and  they  left 
him,  and  went  their  way. 

i;j  ^  And  they  send  unto  him  certain  of  the 
Pharisees  and  of  the  Herodians,  to  catch  him  in 
hli<  words. 

14  And  when  they  were  come,  they  say  unto 
him,  Master,  we  know  that  thou  art  true,  and 
carest  for  no  man:  for  thou  regai-dest  not  the  pei-- 
son  of  men,  but  teachest  the  way  of  God  in  ti'uth: 
Is  it  lawful  to  give  tribute  to  Caesar,  or  not  ? 

1.5  Shall  we  give,  or  shall  we  not  give  ?  But  he, 
knowing  their  hypocrisy,  said  unU)  them.  Why 
tempt  ye  me  ?  bring  me  a  penny,  that  I  may  see  it. 

1(3  And  they  brought  it.  And  he  saith  unto 
them.  Whose  is  this  image  and  superscription  ? 
And  they  said  unto  him,  Ctesar's. 

17  And  .Jesus  answering  said  unto  them.  Ben- 
der to  C;esar  the  things  that  are  Cesar's,  and  to 
(ioil  the  things  that  are  God's.  And  they  mar- 
velled at  him. 

18  H  Then  come  unto  him  the  Sadducees,  which 
say  there  is  no  resurrection;  and  they  asked  him, 
saying, 

19  Master,  Moses  wrote  unto  us,  If  a  man's 
brother  die,  and  leave  Jiis  wife  behind  him.,  and 
leave  no  children,  that  his  brother  should  take  his 
wife,  and  raise  up  seed  unto  his  brother,    . 

20  Xow  there  were  seven  brethren :  and  the  first 
took  a  wife,  and  dying  left  no  seed. 

21  And  the  second  took  lier,  and  died,  neither 
left  he  any  seed:  and  the  third  likewise. 

22  And  the  seven  liad  her,  and  left  no  seed:  last 
of  all  the  woman  died  also. 

23  In  the  resurrection  therefore,  when  they 
shall  rise,  whose  wife  shall  she  be  of  them?  for 
the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them.  Do  ye 
not  therefore  err,  because  ye  know  not  the  scrip- 
tures, neither  the  power  of  God  ? 

25  For  when  they  shall  rise  from  the  dead,  they 
neither  marry,  nor  are  given  in  marriage;  but  are 
as  the  angels  which  are  in  heaven. 

20  And  as  touching  the  dead,  that  they  rise: 
have  ye  not  read  in  the  book  of  Moses,  how  in  the 
bush  God  spake  unto  him,  saying,  I  am  tlie  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  .Jacob  ? 

27  He  is  not  the  God  of  the  dead,  but  the 
God  of  the  living:  ye  therefore  do  greatly  err. 


a  beloved  son :  lie  sent  him  last  unto  them, 

7  saying.  They  will  reverence  ray  son.  But 
those  husbandmen  said  among  themselves, 
This  is  the  heir;  come,  let  us  kill  him,  and 

8  the  inheritance  shall  be  ours.  And  they 
took  him,  and  killed  him,  and  cast  him 

9  forth  out  of  the  vineyard.  What  there- 
fore will  the  lord  of  the  vineyard  do  ?  he 
will  come  and  destroy  the  husbandmen, 
and  will   give  the  vineyard  unto  others, 

10  Have  ye  not  read  even  this  scripture; 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the 
corner : 

11  This  was  from  the  Lord,      , 
And  it  is  marvellous  in  our  eyes  ? 

12  And  they  sought-  to  lay  hold  on  him ;  and 
they  feared  the  multitude;  for  they  per- 
ceived that  he  spake  the  parable  against 
them:  and  they  left  him.  and  went  away. 

13  And  they  send  unto  him  certain  of  the 
Pharisees    and    of    the    Herodians,   that 

14  they  might  catch  him  in  talk.  And  when 
they  were  come,  they  say  unto  him,  i  Mas- 
ter, we  know  that  tliou  art  true,  and  carest 
not  for  any  one:  for  thou  regardest  not 
the  person  of  men,  but  of  a  truth  teachest 
the  way  of    God:    Is  it  lawful  to  give 

15  tribute  unto  Cassar,  or  not?  Shall  we 
give,  or  shall  we  not  give  ?  But  he,  know- 
ing their  hypocrisy,  said  unto  them.  Why 
tempt  ye  me  ?  bring  me  a  '^  penny,  that  I 

16  may  see  it.  And  they  brought  it.  And 
he  saith  vmto  them,  Whose  is  this  image 
and  superscription  ?    And  they  said  unto 

17  him,  Ctesar's.  And  Jesus  said  unto  them. 
Render  unto  Cstsar  the  things  that  are 
Ciesar's,  and  unto  God  the  things  that 
are  God's,  And  they  marvelled  greatly  at 
him. 

18  And  there  come  unto  him  Sadducees, 
which  say  that  there  is  no  resurrection; 

19  and  they  asked  him,  saying,  ^  Master, 
Moses  wrote  unto  us.  If  a  man's  brother 
die,  and  leave  a  wife  behind  him,  and  leave 
no  child,  that  his  brother  should  take  his 
wife,  and  raise  up  seed  unto  his  brother. 

20  There  were  seven  brethren :  and  the  first 

21  took  a  wife,  and  dying  left  no  seed ;  and 
the  second  took  her,  and  died,  leaving  no 
seed  behind  him;  and  the  third  likewise: 

22  and  the  seven  left  no  seed.     Last  of  all 
23,  the  woman  also  died.    In  the  resurrection 

whose  wife  shall  she  be  of  them?  for  the 

24  seven  had  her  to  wife.  Jesus  said  unto 
them.  Is  it  not  for  this  cause  that  ye  err, 
that  ye  know  not  the  scriptures,  nor  the 

25  power  of  God?  For  when  they  shall 
rise  from  the  dead,  they  neither  marry, 
nor  are  given  in  marriage;    but  are  as 

26  angels  in  heaven.  But  as  touching  the 
dead,  that  they  are  raised;  have  ye  not 
read  in  the  book  of  Moses,  in  the  place 
concerninu  the  Bush,  how  God  spake  un- 
to him,  saying,  I  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  anil  the  God  of 

27  Jacob  ?  He  is  not  the  God  of  the  dead, 
but  of  the  living:  ye  do  greatly  err. 


Or,  Teacher.    -  See  marginal  note  on  Matt. 


13-17.  See  on  Matt.  22: 1.5-22. 
18-27.  See  on  Matt.  22  :  23-33. 


The  scribes  refuted. 


ST.    MARK,    XII. 


The  widow's  two  mites, 


28  IF  And  one  of  the  scribes  came,  and  having 
heard  them  reasoning  together,  and  perceiving 
that  he  had  answered  them  well,  asked  him, 
"Which  is  the  first  commandment  of  all  ? 

2'.)  And  Jesus  answered  him.  The  first  of  all  the 
connnandments  is,  Hear,  O  Israel ;  The  Lord  our 
God  is  one  Lord: 

30  And  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind,  and  with  all  thy  strength:  this  is  the 
first  conmiandment. 

31  And  the  second  is  like,  namebj  this,  Thou 
shalt  love  thy  neighbour  as  thyself.  There  is 
none  other  commandment  greater  than  these. 

32  And  the  scril)e  said  unto  him.  Well,  Master, 
thou  hast  said  the  tyuth:  for  there  is  one  God; 
and  there  is  none  other  but  he: 

33  And  to  love  him  with  all  the  heart,  and  with 
all  the  understanding,  and  with  all  the  soul,  and 
with  all  the  strength,  and  to  love  his  neighbour  as 
himself,  is  more  than  all  whole  burnt  offerings 
and  sacrifices. 

34  And  when  Jesus  saw  that  he  answered  dis- 
creetly, he  said  unto  him.  Thou  art  not  far  from 
the  kingdom  of  God.  And  no  man  after  that 
durst  ask  him  any  question. 

35  If  And  Jesus  answered  and  said,  while  he 
taught  in  the  temple.  How  say  the  scribes  that 
Christ  is  the  son  of  David  ? 

36  For  David  himself  said  by  the  Holy  Ghost, 
The  Lord  said  to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth  him  Lord; 
and  whence  is  he  then  his  son  ?  And  the  common 
people  heard  him  gladly. 

38  1i  And  he  said  unto  them  in  his  doctrine. 
Beware  of  the  scribes,  which  love  to  go  in  long 
clothing,  and  love  salutations  in  the  marketplaces, 

39  And  the  chief  seats  in  the  synagogues,  and 
the  uppermost  rooms  at  feasts: 

40  \\'hich  devour  widows'  houses,  and  for  a 
pretence  make  long  prayers:  these  shall  i-eceive 
greater  damnation. 

41  H  And  Jesus  sat  over  against  the  treasury, 
and  beheld  how  the  people  cast  money  into  the 
treasury:  and  many  that  were  rich  cast  in  much. 

42  And  there  came  a  certain  poor  widow,  and 
she  threw  in  two  mites,  which  make  a  farthing. 

43  And  he  called  unto  him  his  disciples,  and 
saith  unto  them.  Verily  I  say  unto  you,  That  this 
poor  widow  hath  cast  more  in,  than  all  they  which 
have  cast  into  the  treasury : 

44  For  all  they  did  cast  in  of  their  abilndance; 
but  she  of  her  want  did  cast  in  all  that  she  had, 
even  all  her  living. 


28  And  one  of  tlie  scribes  came,  and  heard 
them  questioning  together,  and  knowing 
that  he  had  answered  them  well,  asked 
him.  What  commandment  is  the  first  of 

29  all  ?  Jesus  answered.  The  first  is.  Hear. 
O  Israel;  ^  Tbe  Lord  our  God,  the  Lord  is 

30  one:  and  thou  shalt  love  the  Lord  thy 
God  2 with  all  thy  heart,  and  -with  all 
thy   soul,  and   -  with   all   thy  mmd.   and 

31  2  with  all  thy  strength.  The  second  is 
this,  Thou  shalt  love  thy  neighbour  as  thy- 
self.    There  is  none  other  commandment 

32  greater  than  these.  And  the  scribe  said 
unto  him.  Of  a  truth,  ^  Master,  thou  hast 
well  said  that  he  is  one;  and  there  is  none 

.33  other  but  he:  and  to  love  him  with  all  the 
heart,  and  with  all  the  understanding,  and 
with  ail  the  strength,  and  to  love  his 
neighbour  as  himself,  is  much  more  than 
all  whole  burnt  offerings  and   sacrifices, 

34  And  when  Jesus  saw  that  he  answered 
discreetly,  he  said  unto  him,  Thou  art  not 
far  from  the  kingdom  of  God,  And  no 
man  after  that  durst  ask  him  any  question. 

35  And  Jesus  answered  and  said,  as  he. 
taught  in  the  temple.  How  say  the  scribes 

36  that  the  Christ  is  the  son  of  David  ?  David 
himself  said  in  the  Holy  Spirit, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 
Till  I  make  thine  enemies  *  the  footstool 
of  thy  feet. 

37  David  himself  calleth  him  Lord  ;  and 
whence  is  he  his  son  ?  And  ^  the  com- 
mon people  heard  him  gladly. 

38  And  in  his  teaching  he  said.  Beware  of 
the  scribes,  which  desire  to  walk  in  long 
robes,  and  to  have  salutations  in  the  mar- 

39  ketplaces,   and   chief  seats  in   the    syna- 

40  gogues,  and  chief  places  at  feasts:  they 
which  devour  widows'  houses,  •>  and  for  a 
pretence  make  long  prayers;  these  shall 
receive  greater  condemnation. 

41  And  he  sat  down  over  against  the  treas- 
.  ury,  and   beheld   how  the  multitude  cast 

■"  money  into  the  treasury :  and  many  that 

42  w^ere  rich  cast  in  much.  And  there  came 
*  a  poor  widow,  and  she  cast  in  two  mites, 

43  which  make  a  farthing.  And  he  called 
unto  him  his  disciples,  and  said  unto  them, 
Verily  I  say  unto  you.  This  poor  widow 
cast  in  more  than  all  they  which  are  cast- 

44  ing  into  the  treasury :  for  they  all  did  cast 
in  of  their  superHuity;  but  she  of  her 
want  did  cast  in  all  that  she  had,  even  all 
her  living. 


Or,  T/ie  Lordis  our  God;  the  Lord  is  one.    -  Or.  from,    s  Or,  Teacher.    *  Some  ancient  .authorities  read  ; 
neuth  thy  feet.    ^  Or,  the  great  mullitude.    '^  Or,  even  while  for  a  pt-etence  they  make.    ^  Or.  brass.    «  Gr. , 


der- 


28-.37.  See  on  Matt.  22 :  34-46. 

33.  This  excelient  reply  of  the  scribe  is  given  only  by  Mark. 

34.  Thou  art  not  far  from  the  kiiijjdoin  of  God.  Such  a  soul  would  enter  that  kingdom  as  soon  as  it 
would  be  established.     That  scribe  doubtless  became  one  of  the  earliest  members  of  the  Christian  church. 

40.  These  shall  receive  jrreater  condemnation,  because  of  their  higher  advantages.  Teaching  the  law 
daily,  they  yet  were  destitute  of  the  spirituality  the  law  enjoined. 

41.  The  treasury.  In  one  of  the  buildings  of  the  temple,  on  the  north  side  of  the  outer  court.  How  the 
multitude  cast  money  into  the  treasury.  Rather,  "  how  the  crowd  (i.e.,  the  common  people)  cast  coppers  into 
the  treasury." 

42.  Two  mites,  which  make  a  farthing.  The  Latin  "  quadrans  "  (farthing)  was  the  quarter  of  an  "as," 
and  an  "  as  "  was  less  than  a  cent.     So  a  mite  (Gr.,  lepton)  was  less  than  the  eighth  of  a  cent. 

44.  Of  tlieir  superfluity  —  of  her  want.  When  they  bad  cast  in  their  gift,  they  had  an  abundance  left;  but, 
when  she  had  cast  in  her  gift  (all  her  living),  she  had  icant  left.  Then  they  cast  out  of  their  abundance,  and  she 
cast  out  of  her  want. 


108 


The  Widows  mite. 


Christ  foretelleth  the 


ST.    MARK,    XIII. 


destruction  of  the  temple, 


CHAPTER    XIII. 


1,  Christ  foretelleth  the  destrnction  of  the  temple :  9.  the  persecutions  for  the  gospel  i  10.  that  the  gospel  must 
be  preached  to  all  nations :  14.  that  great  calamities  shall  happen  to  the  Jews  i  24.  and  the  manner  of  his 
coming  to  judgment :  32.  the  hour  whereof  being  known  to  none,  every  man  is  to  watch  and  pray,  that  we 
be  not  found  unprovided,  when  he  cometh  to  each  one  particularly  by  death. 


1  AxD  as  he  went  out  of  the  temple,  one  of  his 
disciples  saith  unto  him,  Master,  see  what  manner 
of  stones  and  what  buildings  are  here! 

2  And  Jesus  answering  said  unto  him,  Seest 
tliou  these  great  buildings  ?  there  shall  not  be  left 
one  stone  upon  another,  that  shall  not  be  thrown 
down. 

3  And  as  he  sat  upon  the  mount  of  Olives  over 
against  the  temple,  Peter  and  James  and  John 
and  Andrew  asked  him  privately, 

4  Tell  us,  when  shall  these  things  be  ?  and  what 
shall  he  the  sign  when  all  these  things  shall  be 
fulfilled  ? 

5  And  .Jesus  answering  them  began  to  say.  Take 
heed  lest  any  man  deceive  you: 

6  l^'or  many  shall  come  in  my  name,  saying,  I 
am  Christ ;  and  shall  deceive  many. 

7  And  when  ye  shall  hear  of  wars  and  rumours 
of  wars,  be  ye  not  troubled :  for  such  things  must 
needs  be;  but  the  end  shall  not  be  yet. 

8  For  nation  shall  rise  against  nation,  and  king- 
dom against  kingdom:  and  there  shall  be  earth- 
quakes in  divers  places,  and  there  shall  be  famines 
and  troubles:  these  are  the  beginnings  of  sorrows. 

9  ^  But  take  heed  to  yourselves:  for  they  shall 
deliver  you  up  to  councils;  and  in  the  synagogues 
ye  shall  be  beaten ;  and  ye  shall  be  brought  before 
rulers  and  kings  for  my  sake,  for  a  testimony 
against  them. 

10  And  the  gospel  must  first  be  published 
among  all  nations. 

11  But  when  they  shall  lead  you,  and  deliver 
you  vip,  take  no  thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate:  but  whatsoever 
shall  be  given  you  in  that  hour,  that  speak  ye:  for 
it  IS  not  ye  that  speak,  but  the  Holy  Ghost. 

12  Mow  the  brother  shall  betray  the  brother  to 
death,  and  the  father  the  son;  and  children  shall 
rise  up  against  their  parents,  and  shall  cause  them 
to  be  put  to  death. 

13  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake:  but  he  that  shall  endure  unto  the 
end,  the  same  shall  be  saved. 

14  1  But  when  ye  shall  see  the  abomination  of 
desolation,  spoken  of  by  Daniel  the  prophet,  stand- 
ing where  it  ought  not,  (let  him  that  readeth  un- 
derstand, )  then  let  them  that  be  in  Judaja  flee  to 
the  mountains: 

15  And  let  him  that  is  on  the  housetop  not  go 
down  into  the  iiouse,  neither  enter  therein,  to  take 
any  thing  out  of  his  house: 

16  And  let  him  that  is  in  the  field  not  turn  back 
agani  for  to  take  up  his  garment. 

17  But  woe  to  them  that  are  with  child,  and  to 
them  that  give  suck  in  those  days ! 

18  And  pray  ye  that  your  flight  be  not  in  the 
winter. 


1  And  as  he  went  forth  out  of  the  temple, 
one  of  his  disciples  saith  unto  him,  i  Mas- 
ter, behold,  what  manner  of  stones  and 

2  what  manner  of  bvuldings!  And  Jesus 
said  unto  him,  Seest  thou  these  great 
buildings?  there  shall  not  be  left  here 
one  stone  upon  another,  which  shall  not 
be  thrown  down. 

3  And  as  he  sat  on  the  mount  of  Olives 
over  against  the  temple,  Peter  and  James 
and  John  and  Andrew  asked  him  privately, 

4  Tell  us,  wiien  shall  these  things  be  ?  and 
what  shall  be  the  sign  when  these  things 

.5  are  all  about  to  be  accomplished  ?  And 
Jesus  began  to  say  unto  them.  Take  heed 

6  that  no  man  lead  you  astray.  Many  shall 
come  in  my  name,  saying,  I  am  lie  ;  and 

7  shall  lead  many  astray.  And  when  ye 
shall  hear  of  wars  and  rumours  of  wars, 
be  not  troubled:  tJiese  tilings  must  needs 

8  come  to  pass;  but  the  end  is  not  yet.  For 
nation  shall  rise  against  nation,  and  king- 
dom against  kingdom:  there  shall  be 
earthquakes  in  divers  places;  there  shall 
be  famines:  these  things  are  the  begin- 
ning of  travail. 

9  But  take  ye  heed  to  yourselves:  for 
they  shall  deliver  you  up  to  coimcils;  and 
in  synagogues  shall  ye  be  beaten;  and 
before  governors  and  kings  shall  ye  stand 
for  my  sake,  for  a  testimony  unto  them. 

10  And   the  gospel   must   first   be   preached 

11  unto  all  the  nations.  And  when  they 
lead  you  to  judgement,  and  deliver  you 
up,  be  not  anxious  beforehand  what  ye 
shall  speak:  but  whatsoever  shall  l)e  given 
you  in  that  hour,  that  speak  ye:  for  it  is 
not   ye  that  speak,  but  the  Holy  Ghost. 

12  And  brother  shall  deliver  up  brother  to 
death,  and  the  father  his  child;  and  chil- 
dren  shall   rise   up  against  parents,  and 

13  -cause  them  to  be  put  to  death.  And  ye 
shall  be  hated  of  all  men  for  my  name's 
sake :  but  he  that  endureth  to  the  end,  the 
same  shall  be  saved. 

14  But  when  ye  see  the  abomination  of 
desolation  standing  where  he  ought  not 
(let  him  that  readeth  understand),  then 
let  them  that  are  in  Judaea  flee  unto  the 

15  mountains  :  and  let  him  that  is  on  the 
housetop  not  go  down,  nor  enter  in,  to 

16  take  any  thing  out  of  his  house :  and  let 
him  that  is  in  the  field  not  retui'n  back  to 

17  take  his  cloke.  But  woe  unto  them  that 
are  with  child  and  to  them  that  give  suck 

18  in  those  days  !    And  pray  ye  that  it  be  not 

19  in  the  winter.     For  those  davs  shall  be 


Or,  Teacher.    2  Or,  put  them  to  death. 


1-37.  See  on  M.itt.  '24  :  1-42. 

11.  For  it  is  not  ye  that  speak,  etc. 

ITetice  no  preparation  was  necessary.    This  was  ] 
church. 


\q  are    not    the   speakers,    but   the   Holy   Spirit   is  the   speaker, 
art  of  the  miraculous  bestowineut  upon  the  apostles  and  the  early 


Signs  of  Christ's 


ST.    MARK,    Xlir. 


second  coming, 


19  For  in  those  days  shall  lie  affliction,  such  as 
was  not  from  the  beginning  of  the  creation  which 
God  created  unto  this  tinuN  neither  shall  be. 

20  And  except  that  the  Lord  had  shortened 
those  days,  no  flesh  should  be  saved:  but  for  the 
elect's  sake,  whom  he  hath  chosen,  he  hath  short- 
ened the  days. 

21  And  then  if  any  man  shall  say  to  you.  Lo. 
here  <.n  Christ;  or,  lo,  he  is  there;  believe  hint  not: 

22  For  false  Christs  and  false  pi-ophets  shall 
rise,  and  shall  shew  signs  and  wonders,  to  seduce, 
if  it  wtre  possible,  even  the  elect. 

2:5  Jiut  take  ye  heed;  behold,  I  have  foretold 
you  all  things. 

24  11  But  in  those  days,  after  that  tribulation, 
the  sun  shall  be  darkened,  and  the  moon  shall  not 
give  her  light, 

25  x\nd  the  stars  of  heaven  shall  fall,  and  the 
powers  that  are  in  heaven  shall  be  shaken. 

2(5  And  then  shall  they  see  the  Son  of  man  com- 
ing in  the  clouds  with  great  power  and  glory. 

27  And  then  shall  he  send  his  angels,  and  shall 
gather  together  his  elect  from  the  four  winds, 
from  the  uttermost  part  of  the  earth  to  the  utter- 
most part  of  heaven. 

28  Xow  learn  a  i>arable  of  the  fig  tree;  When 
her  branch  is  yet  tender,  and  putteth  forth  leaves, 
ye  know  that  sunnner  is  near: 

21)  So  ye  in  like  manner,  when  ye  shall  see  these 
things  coine  to  pass,  know  that  it  is  nigh,  even  at 
the  doors. 

;]()  X'eriiy  I  say  unto  you,  that  this  generation 
shall  not  pass,  till  all  these  things  be  done. 

;)1  Heaven  and  earth  shall  pass  away:  but  my 
words  shall  not  pass  away. 

:i2  1  But  of  that  day  and  that,  hour  knoweth  no 
man,  no,  not  the  angels  which  are  in  heaven, 
neither  the  Son,  but  tlie  Father. 

;;;]  Take  ye  heed,  Avatcli  and  pray:  for  ye  know 
not  when  the  time  is. 

y>4:  For  the  Son  of  man  is  as  a  man  taking  a  far 
journey,  who  left  his  house,  and  gave  authority  to 
his  servants,  and  to  every  man  his  work,  and  com- 
manded the  porter  to  watch. 

o')  AVatch  ye  therefore:  for  ye  know  not  when 
the  master  of  the  house  cometh,  at  even,  or  at 
nudnight,  or  at  the  cockcrowing,  or  in  the  morn- 
ing; 

o(i  Lest  coming  suddenly  he  find  you  sleeping. 

37  And  what  I  say  unto  you  1  say  unto  all, 
Watch. 


tribulation,  such  as  there  liath  not  been 
the  like  from  the  beginning  of  the  creation 
which  God  created  until  now,  and  never 
shall  be.  And  except  the  Lord  had  short- 
ened the  days,  no  flesh  would  have  been 
saved:  but  for  the  elect's  sake,  whom  he 
chose,  he  shortened  the  days.  And  then 
if  any  man  shall  say  unto  you,  Lo,  here  is 
the  Christ;  or,  Lo,  there;  believe  '  (7  not : 
for  there  shall  arise  false  Christs  and  false 
prophets,  and  shall  shew  signs  and  won- 
ders, that  they  may  lead  astray,  if  possible, 
the  elect.  But  take  ye  heed;  behold,  I 
have  told  you  all  things  beforehand. 

But  in  those  days,  after  that  tribulation, 
the  sun  shall  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall 
be  falling  from  heaven,  and  the  powers 
that  are  in  the  heavens  shall  be  shaken. 
And  then  shall  they  see  the  Son  of  man 
coming  in  clouds  with  great  power  and 
glorj'.  And  then  shall  he  send  forth  the 
angels,  and  shall  gather  together  his  elect 
from  the  four  winds,  from  the  uttermost 
part  of  the  earth  to  the  uttermost  part  of 
heaven. 

Xow  from  the  fig  tree  learn  her  parable ; 
when  her  branch  is  now  become  tender, 
and  putteth  forth  its  leaves,  ye  know  that 
the  summer  is  nigh  ;  even  so  ye  also,  when 
ye  see  these  things  coming  to  pass,  know 
ye  that  -he  is  nigh,  even  at  the  doors. 
Verily  I  say  unto  you.  This  generation 
shall  not  pass  away,  until  all  these  things 
be  accomplished.  Heaven  and  earth  shall 
pass  away:  but  my  woi'ds  shall  not  pass 
away.  But  of  that  day  or  that  hoiu-  know- 
eth no  one,  not  even  the  angels  in  heaven, 
neither  the  Son,  but  the  Father.  Take  j-e 
heed,  watch  ^ and  pray;  for  ye  know  not 
when  the  time  is.  It  is  as  rrhen  a  man, 
sojourning  in  another  country,  having 
left  his  house,  and  given  authority  to  his 
*  servants,  to  each  one  his  work,  com- 
manded also  the  porter  to  watch.  Watch 
therefore:  for  ye  know  not  when  the  lord 
of  the  house  cometh,  Mhether  at  even,  or 
at  midnight,  or  at  cockcrowing,  or  in  the 
morning;  lest  coming  suddenly  he  find 
you  sleeping.  And  what  1  say  unto  you 
I  say  unto  all.  Watch. 


'  Or,  him.     2  Or,  it.    ^  Some  ancient  authorities  omit  and  pray.    *  Gr.  bond-servantn. 

32.  Neither  the  Son.    That  is,  as  the  Son  incarnate,  with  his  Godhead  veiled,  and  the  exercise  of  his  attri- 
butcH  relinquiBhed  for  a  lime. 

34.  Also  tlie  porter.     Even  the  apostles. 
3.5.  Cockcrowing.     At  daybreal<. 

37.  AVatch.    Constant  expectancy  of  the  Lord's  coming  is  the  "proper  attitude  for  every  Christian. 

110 


A  conspiracy  against  Christ. 


ST.  :mark,  XIV. 


Judas  selleth  liiui. 


CHAPTER    XIV. 

A  conspiracy  against  Christ.  3.  Precious  ointment  is  poured  on  his  head  by  a  woman.  10.  Judas  selleth  his 
Master  for  money.  12.  Christ  himself  foretelleth  how  he  shall  be  betrayed  of  one  of  his  disciples !  22.  after 
the  passover  prepared,  and  eaten,  instituteth  his  supper :  26.  declareth  aforehand  the  flight  of  all  his  disciples, 
and  Peter's  denial.  43.  Judas  betrayeth  him  with  a  kiss.  46.  He  is  apprehended  in  the  garden,  53.  falsely 
accused,  and  impiously  condemned  of  the  Jews'  council :  65.  shamefully  abused  by  them !  66.  and  thrice 
denied  of  Peter. 


1  After  two  days  was  thefcnM  ofihe  passover, 
and  of  unleavened  bread:  and  the  chief  priests  and 
the  scribes  sought  how  they  might  take  him  by 
craft,  and  put  him  to  death, 

2  But  they  said,  Not  on  the  feast  day,  lest  there 
be  an  uproar  of  the  people. 

3  II  And  being  in  Bethany  in  the  house  of 
Simon  the  leper,  as  he  sat  at  meat,  there  came  a 
woman  having  an  alabaster  box  of  ointment  of 
spikenard  very  precious;  and  she  brake  the  box, 
and  poured  it  on  his  head. 

4  And  there  were  some  that  had  indignation 
'Within  themselves,  and  said,  Why  was  this  waste 

of  the  ointment  made  ? 

5  For  it  might  have  been  sold  for  more  than 
three  liundred  pence,  and  have  been  given  to  the 
poor.     And  they  murmured  against  her. 

0  And  Jesus  said.  Let  her  "alone;  why  trouble 
ye  her  ?  she  hath  wrought  a  good  work  on  me. 

7  For  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will  ye  may  do  them  good :  but  me 
ye  have  not  always. 

8  She  hath  done  what  she  could:  she  is  come 
aforehand  to  anoint  my  body  to  the  burying. 

9  Verily  I  say  unto  you,  Wheresoever  this  gos- 
pel shall  be  preached  throughout  the  whole  world, 
tins  also  that  she  hath  done  shall  be  spoken  of  for 
a  memorial  of  her. 

10  t  And  Judas  Iscariot,  one  of  the  twelve, 
went  unto  the  chief  priests,  to  betray  him  unto 
them. 

11  And  when  they  heard  it,  they  were  glad,  and 
promised  to  give  him  money.  And  he  sought  how 
lie  might  conveniently  betray  him. 

12  t  And  the  first  day  of  unleavened  bread, 
when  they  killed  the  passover,  his  disciples  said 
unto  him,  Where  wilt  thou  that  we  go  and  pre- 
pare that  thou  mayest  eat  the  passover"? 

13  And  he  sendeth  forth  two  of  his  disciples, 
and  saith  unto  them,  Go  ye  into  the  city,  and 
there  shall  meet  you  a  man  bearing  a  pitcher  of 
water:  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to  the 
goodman  of  the  house,  The  Master  saith.  Where 
is  the  guestchamber,  where  I  shall  eat  the  passover 
with  my  disciples  ? 

1.5  And  he  will  shew  you  a  large  upper  room 
fih-nished  and  prepared:  there  make  ready  for  us. 


1  NoAV  after  two  days  was  the  feast  of  the 
passover  and  the  unleavened  bread:"  and 
the  chief  priests  and  the  scribes  sought 
how  they  might   take  him  with  subtiUy, 

2  and  kill  him  :  for  they  said.  Not  during  the 
feast,  lest  haply  there  shall  be  a  tumult  of 
the  people. 

3  And  while  he  M'as  in  Bethany  in  the 
house  of  Simon  the  leper,  as  he  sat  at 
meat,  there  came  a  woman  having  ^an 
alabaster  cruse  of  ointment  of  -spikenard 
very  costly;  and  she  brake  the  cruse,  and 

4  poured  it  over  his  head.  But  there  were 
some  that  had  indignation  among  them- 
selves, saying,  To  what  purpose  hath  this 

5  waste  of  the  ointment  been  made  ?  P^or 
this  ointment  might  have  been  sold  for 
above  three  hundred  *  pence,  and  given  to 
the  poor.     And   they  murmured  against 

6  her.  But  Jesus  said,  Let  her  alone';  why 
trouble  ye  her  ?  she  hath  wrought  a  good 

7  work  on  me.  For  ye  have  the  poor  al- 
ways with  you,  and  whensoever  ye  will  ye 
can  do  them  good:  but  me  ye  have  not 

8  always.  She  hath  done  what  she  could: 
she  hath  anointed  my  body  aforehand  for 

9  the  burying.  And  verily  1  say  imto  you, 
Wheresoever  the  gospel  shall  be  preached 
throughout  the  whole  world,  that  also 
which  this  woman  hath  done  shall  be 
spoken  of  for  a  memorial  of  her. 

10  And  Judas  Iscariot,  ■*  he  that  was  one  of 
the  twelve,  went  away  unto  the  chief 
priests,  that  he  might  deliver  him  unto 

11  them.  And  they,  when  they  heard  it, 
were  glad,  and  promised  to  give  him 
money.  And  he  sought  how  he  might 
conveniently  deliver  him  unto  them, 

12  And  on  the  first  day  of  unleavened 
bread,  when  they  sacrificed  the  passover, 
his  disciples  say  unto  him.  Where  wilt 
thou  that  we  go  "and  make  ready  that  thou 

13  mayest  eat  the  passover?  And  he  send- 
eth two  of  his  disciples,  and  saith  unto 
them,  Go  into  the  city,  and  there  shall 
meet  you  a  man   bearing    a   pitcher   of 

14  water:  follow  him;  and  "wheresoever  he 
shall  enter  in.  say  to  the  goodman  of  the 
house,  The  *  Master  saith,  Where  is  my 
guest-chamber,  where  I  shall  eat  the  pass- 


>  Or,  a  flask.    ^  Gr.  piatic  nnrd,  pistic  being  perhaps  ii  local  name.    Others  trtke  11  to  menu  genuine  ;  others,  liquid. 
8  See  marginal  note  on  ch(i)).  12;  15.    *  Or.  the  one  of  the  twelve.    '■  Or,  Teacher. 

For  1-2,5,  sec  on  Matt.  26  :  1-29. 

1.  And  the  Unleavened  bread.  For  a  week  succeeding  the  passover,  the  Jews  were  forbidden  to  eat  leavened 
bre.id  (Exod.  12-.  18). 

,5.  Three  hundred  pence.  Ancient  authors  speak  of  unguents  that  cost  three  hundred  and  four  hundred 
denniH  a  pound.  Three  hundred  denarii  ("  pence  ")  equalled  more  than  fifty  dollars.  As  a  denarius  was  a  dnyV 
wages  of  a  lieklhand  In  haivcgl  (Mall,  20:  2),  we  may  consider  ihreo  hundred  denarii  In  our  Loiti's  lime  &<i  having 
Ihc  purchasing.power  of  six  hundred  dollars. 

13<  A  man  hearing  a  pitcher  of  water.    Mark  and  Luke  give  ihla  Incident,  which  Matthew  omits. 

Ill 


Christ  institnteth 


ST.    MARK,    XIV. 


the  last  supper. 


IG  And  his  disciples  went  forth,  and  came  into 
the  city,  and  found  as  he  had  said  unto  them :  and 
tliey  made  ready  tlie  passover. 

17  And  in  the  evening  he  cometh  with  the 
twelve. 

IS  And  as  they  sat  and  did  eat,  Jesus  said, 
Verily  I  say  unto  you.  One  of  you  which  eateth 
with  me  shall  betray  me. 

19  And  they  began  to  be  sorrowful,  and  to  say 
luito  him  one  by  o"ne,  In  it  I  ?  and  another  mid,  Is 
it  I? 

20  And  he  answered  and  said  unto  them,  It  /.s 
one  of  the  twelve,  that  dippeth  with  me  in  the 
dish. 

21  The  Son  of  man  indeed  goeth,  as  it  is  written 
of  him :  but  woe  to  that  manby  whom  the  Son  of 
man  is  betrayed !  good  were  it  for  that  man  if  he 
had  never  been  born. 

22  1  And  as  they  did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  It,  and  gave  to  them,  and  said. 
Take,  eat:  this  is  my  body. 

2o  And  he  took  the  cup,  and  when  he  had  given 
thanks,  he  gave  it  to  them:  and  they  all  drank  of 
it. 

24  And  he  said  unto  them.  This  is  my  blood  of 
the  new  testament,  which  is  shed  for  many. 

2.J  Verily  I  say  unto  you,  I  will  drink  no  more 
of  the  fruit  of  the  vine,  until  that  day  that  I  drink 
it  new  in  the  kingdom  of  God. 

26  1  And  when  they  had  simg  an  hymn,  they 
went  out  into  the  mount  of  Olives. 

27  And  Jesus  saith  unto  them.  All  ye  shall  be 
offended  because  of  me  this  night :  for  it  is  writ- 
ten, I  will  smite  the  shepherd,  and  the  sheep  shall 
be  scattered. 

28  But  after  that  I  am  risen,  I  will  go  before  you 
into  Galilee. 

20  But  Peter  said  unto  him,  Although  all  shall 
be  offended,  yet  ivill  not  I. 

30  And  Jesus  saith  unto  him.  Verily  I  say  unto 
thee.  That  this  day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny  me  thrice. 

31  But  he  spake  the  more  vehemently.  If  I 
should  die  with  thee,  I  will  not  deny  thee  in  any 
wise.     Likewise  also  said  they  all. 

32  And  they  came  to  a  place  which  was  named 
Gethsem'ane:  and  he  saith  to  his  disciples.  Sit  ye 
here,  while  I  shall  pray. 

:33  And  he  taketh  with  him  Peter  and  James  and 
John,  and  began  to  be  sore  amazed,  and  to  be  very 
heavy ; 

34  And  saith  unto  them.  My  soul  is  exceed- 
ing sorrowful  unto  death:  tarry  ye  here,  and 
watch. 

oo  And  he  went  forward  a  little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  possible,  the 
iiour  might  pass  from  him. 


lo  over  with  my  disciples?  And  he  will 
himself  shew  you  a  large  upper  room  fur- 
nished and  ready:  and  there  make  ready 

10  for  us.  And  the  disciples  went  forth,  and 
came  into  the  city,  and  found  as  he  had 
said  unto  them:  and  they  made  ready  the 
passover. 

17      And  when  it  was  evening  he  cometh 

IS  with  the  twelve.  And  as  they  ^  sat  and 
were  eating,  Jesus  said,  Verily  I  say  unto 
you,  One  of  you  shall  betray  me,  even  he 

19  that  eateth  with  me.  They  began  to  be 
sorrowful,  and  to  say   unto   him  one  by 

20  one.  Is  it  I  ?  And  he  said  unto  them.  It 
is  one  of  the  twelve,  he  that  dippeth  with 

21  me  in  the  dish.  P'or  the  Son  of  man  goetli, 
even  as  it  is  written  of  him:  but  woe  unto 
that  man  through  whom  the  Son  of  man 
is  betrayed  I  good  were  it  ^  for  that  man  if 
he  had  not  been  born. 

22  •  And  as  they  were  eating,  he  took  ^  bread, 
and  when  he  had  blessed,  he  brake  it,  and 
gave  to  them,  and  said.  Take  ye:   this  is 

23  my  body.  And  he  took  a  cup,  and  when 
he  had  given  thanks,  he  gave   to  them: 

24  and  they  all  drank  of  it."  And  he  said 
unto   them.    This    is    my   blood    of   *  the 

25  ^covenant,  which  is  shed  for  many.  Verily 
I  say  unto  you,  I  will  no  more  drink  of 
the  fruit  of  the  vine,  until  that  day  when 
I  drink  it  new  in  the  kingdom  of  God. 

26  And  when  they  had  sung  a  hynm,  they 
Avent  out  unto  the  mount  of  Olives. 

27  And  Jesus  saith  unto  them.  All  ye  shall 
be  *> offended:  for  it  is  written,  I  will 
smite  the  shepherd,  and  the  sheep  shall  be 

28  scattered  abroad.  Howbeit,  after  I  am 
raised  up,  I  will  go  before  you  into  Galilee. 

29  But  Peter  said   unto   him.  Although   all 

30  shall  be  *^ offended,  yet  will  not  I.  And 
Jesus  saith  unto  him.  Verily  I  say  unto 
thee,  that  thou  to-day,  even  this  night, 
before  the  cock  croM-  twice,  shalt  deny  me 

31  thrice.  But  he  spake  exceeding  vehe- 
mently. If  I  must  die  with  thee,  I  will  not 
deny  thee.  And  in  like  manner  also  said 
they  all. 

32  And  they  come  unto  "  a  place  which  was 
named  Gethsemane:  and  he  saith  unto  his 

33  disciples.  Sit  ye  here,  while  I  pray.  And 
he  taketh  with  him  Peter  and  James  and 
John,  and  began  to  be  greatly  amazed,  and 

34  sore  troubled.  And  he  saith  unto  them, 
My  soul  is  exceeding  sorrowful  even  unto 

35  death:  abide  ye  here,  and  Avatch.  And  he 
went  forward  a  little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  pos- 
sible, the  hour  might  pass  away  from  him. 


Gr.  reclined.    ^  Gr.  for  him  if  that  man.    3  Or,  «  loaf.    *  Or,  the  testament.    ^  Some  anci 
7iew.    ^  Gr.  caused  to  stumble.    "  Gr.  an  enclosed  piece  of  ground. 


ithoritics  insert 


19.  Is  it  I?  The  question  in  the  Greek  expects  a  negative  answer,  and  is  thus  equivalent  to  "Surely,  it 
cannot  bu  I." 

2.3.  When  he  had  given  thanks.  Gr.,  "  Eucharistesas."  Ilence  the  word  "  eucharist  "  for  the  Lord's 
Supper. 

27-31.  These  verses  are  out  of  place,  this  conversation  (as  we  learn  from  Luke  22:  31-39,  and  John  13:  38  and 
18  :  1),  having  preceded  the  departure  from  the  table  for  the  Mount  of  Olives  (see  Matt.  26  :  31-35). 

30.  Before  the  cock  crow  twice.    No  discrepancy,  but  more  particularity  than  in  Matthew,  Luke,  and  John. 

32-43.  See  on  Matt.  26  :  36-46. 

33.  Greatly  amazed.  Matthew  has  "sorrowful  "  (28:  37).  The  Greek  word  is  found  only  in  Mark,  and  is 
used  by  him  four  times ;  viz.,  9  :  lo ;  10  :  5,  6,  and  in  this  place.  The  adjective  of  the  same  root  is  found  in  Acts  3  :  11, 
from  which  passages  we  may  gather  that  the  word  indicates  inlcuse  excitement,  with  awe.  The  classic  use  of  the 
word  is  akin  to  this. 


112 


i 


l'i:;i 


"^  ?*^_-S3 


^^fc-ife 


'tmp^^ 


/&^ 


IN  TH3  Garden  of  Gethsemane. 


Judas  betrayeth 


ST.    MARK,    XIV. 


Christ  with  a  kiss. 


36  And  he  said,  Abba,  Father,  all  things  ore 
possible  unto  thee;  take  away  this  cup  from  nie: 
nevertheless  not  what  I  will,  but  what  thou  wilt. 

37  And  he  cometh,  and  findcth  them  sleeping, 
and  saith  unto  Peter,  Simon,  sleepest  thou? 
couldest  not  thou  watch  one  hour  ? 

38  Watch  ye  and  pray,  lest  ye  enter  into  tempta- 
tion. The  spirit  truly  is  ready,  but  the  flesh  is 
weak. 

39  And  again  he  went  away,  and  prayed,  and 
spake  the  same  words. 

40  And  when  he  returned,  he  found  them  asleep 
again,  (for  their  eyes  were  heavy,)  neither  wist 
they  what  to  answer  him. 

41  And  he  cometh  the  third  time,  and  saith  unto 
them.  Sleep  on  now,  and  take  your  rest:  it  is 
enough,  the  hour  is  come;  behold,  the  Son  of  man 
is  betrayed  into  the  hands  of  sinners. 

42  Kise  up,  let  us  go ;  lo,  he  that  betrayeth  me 
is  at  hand. 

43  H  And  immediately,  while  he  yet  spake, 
cometh  Judas,  one  of  the  twelve,  and  with  him  a 
great  multitude  with  swords  and  staves,  from  the 
chief  priests  and  the  scribes  and  the  elders. 

44  And  he  that  betrayed  him  had  given  them  a 
token,  saying.  Whomsoever  I  shall  kiss,  that  same 
is  he;  take  him,  and  lead  him  away  safely. 

45  And  as  soon  as  he  was  come,  he  goeth 
straightway  to  him,  and  saith,  Master,  Master; 
and  kissed  him. 

46  IT  And  they  laid  their  hands  on  him,  and 
took  him. 

47  And  one  of  them  that  stood  by  drew  a  sword, 
and  smote  a  servant  of  the  high  priest,  and  cut  off 
liis  ear. 

48  And  Jesus  answered  and  said  unto  them.  Are 
ye  come  out,  as  against  a  thief,  with  swords  and 
li' ith  staves  to  take  me  ? 

49  I  was  daily  with  you  in  the  temple  teaching, 
and  ye  took  me  not:  but  the  scriptures  must  be 
fulfilled. 

50  And  they  all  forsook  him,  and  fled. 

51  And  there  followed  him  a  certain  young  man, 
having  a  linen  cloth  cast  about  his  naked  hodi/; 
and  the  young  men  laid  hold  on  him: 

52  And  he  left  the  linen  cloth,  and  fled  from 
them  naked. 

53  H  And  they  led  Jesus  away  to  the  high  priest: 
and  with  him  were  assembled  all  the  chief  priests 
and  the  elders  and  the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into 
the  palace  of  the  high  priest :  and  he  sat  with  the 
servants,  and  warmed  himself  at  the  fire. 

55  And  the  chief  priests  and  all  the  council 
sought  for  witness  against  Jesus  to  put  him  to 
death;  and  found  none. 

56  For  many  bare  false  witness  against  him,  but 
their  witness  agreed  not  together. 


And  he  said,  Abba,  Father,  all  things  are 
possible  unto  thee;  remove  this  cup  from 
me:  howbeit  not  what  I  will,  but  what 
thou  wilt.  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Peter, 
Simon,  sleepest  thou  ?  couldest  thou  not 
watch  one  hour  ?  i  Watch  and  pray,  that 
ye  enter  not  into  temiitation:  the  spirit 
indeed  is  willing,  but  the  flesh  is  weak. 
And  again  he  went  away,  and  prayed, 
saying  the  same  words.  And  again  he 
came,  and  found  them  sleeping,  for  their 
eyes  were  very  heavy;  and  they  wist  not 
what  to  answer  him.  And  he  cometh  the 
third  time,  and  saith  unto  them,  Sleep  on 
now,  and  take  your  rest :  it  is  enough ;  the 
hour  is  come;  behold,  the  Son  of  man  is 
betrayed  into  the  hands  of  sinners.  Arise, 
let  us  be  going:  behold,  he  that  betrayeth 
me  is  at  hand. 

And  straightway,  while  he  yet  spake, 
cometh  Judas,  one  of  the  twelve,  and 
with  him  a  multitude  with  swords  and 
staves,  from  the  chief  priests  and  the 
scribes  and  the  elders.  Now  he  that  be- 
trayed him  had  given  them  a  token,  say- 
ing, Whomsoever  I  shall  kiss,  that  is  he; 
take  him,  and  lead  hini  away  safely.  And 
when  he  was  come,  straightway  he  came 
to  him,  and  saith,  Rabbi;  and  ^  kissed  him. 
And  they  laid  hands  on  him,  and  took 
him.  But  a  certain  one  of  them  that 
stood  by  drew  his  sword,  and  smote  the 
8  servant  of  the  high  priest,  and  struck  off 
his  ear.  And  Jesus  answered  and  said 
unto  them,  Are  ye  come  out,  as  against  a 
robber,  with  swords  and  staves  to  seize 
me  ?  I  was  daily  with  you  in  the  temple 
teaching,  and  ye  took  me  not:  but  this  is 
done  that  the  scriptures  might  be  fulfilled. 
And  they  all  left  him,  and  fled. 

And  a  certain  yoiuig  man  followed  with 
him,  having  a  linen  cloth  cast  about  him, 
over  his  naked  body :  and  they  lay  hold  on 
him ;  but  he  left  the  linen  cloth,  and  fled 
naked. 

And  they  led  Jesus  away  to  the  high 
priest:  and  there  come  together  with  him 
all  the  chief  priests  and  the  elders  and  the 
scribes.  And  Peter  had  followed  him  afar 
off,  even  within,  into  the  court  of  tlie  high 
priest;  and  he  was  sitting  with  the  officers, 
and  warming  himself  in  the  light  of  the 
fire.  Now  the  chief  priests  and  the  whole 
council  sought  witness  against  Jesus  to 
put  him  to  death;  and  found  it  not.  For 
many  bare  false  witness  against  him,  and 
their  witness  agreed   not  together.    And 


'  Or,  Watv/i  i/e,  and  pray  (hat  ye  (titer  not.    -  Qr.  kixsed  him  muc/i.    ^  Gt.  bond-iierrant. 

36.  Abba,  Father.  Mark  again  gives  the  Aramaic  word,  and  then  translates  it,  "Abba"  (that  is,  Father). 
So  with  "  Talitha  curai,"  and  the  other  well-known  instances.  Afterward,  the  use  of  the  Aramaic  and  Greek  words 
together  (perhaps  derived  from  Mark's  narrative)  is  found  as  giving  increased  tenderness  to  the  expression  (see  Horn. 
8  :  15,  and  Gal.  4:  6).  Luke  here  introduces  the  two  facts  of  an  angel  strengthening  Christ,  and  of  his  bloody  sweat 
(Luke  22:  43,  44). 

43-53.  See  on  Matt.  26 :  47-56. 

51.  A  certain  young  man.  Many  think,  because  no  name  is  mentioned,  and  for  other  reasons,  that  this  was 
Mark  himself,  A  linen  cloth.  One  word  in  the  Greek  ("  sindon  "),  used  elsewhere  in  the  2s"ew  Testament  only 
for  the  cloth  in  which  Joseph  wrapped  our  Lord's  body.  The  use  of  the  word  by  Herodotus  confirms  our  translation, 
and  shows  that  it  was  not  a  garment,  but  a  material  in  its  original  sale-form.  The  fact  that  the  young  man  had  this 
about  him  instead  of  a  garment  seems  lo  indicate  that  he  had  hurriedly  started  from  his  couch  to  follow  the  band  of 
Judas,  anxious  for  the  fate  of  Jesus.  Naked.  This  word  does  not  necessarily  raeau"  devoid  of  clothing,"  but 
'•  having  on  the  undergarments  ouly." 

03-78.  See  Matt.  20 ;  o7-7o. 

113 


The  scribes,  elders,  and 


ST.    MARK,    XV. 


council  bring  Jesus  to  Pilate. 


.57  And  there  arose  certain,  and  bare  false  wit- 
ness against  him,  saying, 

58  We  heard  him  say,  I  will  destroy  this  temple 
that  is  made  with  hands,  and  within  three  days  1 
will  build  another  made  without  hands. 

59  But  neither  so  did  their  witness  agree  to- 
gether. 

60  And  the  high  priest  stood  up  in  the  midst, 
and  asked  .Jesus,  saying,  Answerest  thou  nothing  ? 
what  is  it  which  these  witness  against  thee  ? 

61  But  he  held  his  peace,  and  answered  nothing. 
Again  the  high  priest  asked  him,  and  said  unto 
him.  Art  thou  the  Christ,  the  Son  of  the  Blessed  ? 

62  And  Jesus  said,  I  am:  and  ye  shall  seethe 
Son  of  man  sitting  on  the  right  hand  of  power, 
and  coming  in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent  his  clothes,  and 
saith,  What  need  we  any  furtlier  witnesses  ? 

64  Ye  have  heard  the  blasphemy:  what  think 
ye  ?  And  they  all  condemned  him  to  be  guilty  of 
death. 

65  And  some  began  to  spit  on  him,  and  to  cover 
his  face,  and  to  buffet  him,  and  to  say  unto  him. 
Prophesy:  and  the  servants  did  strike  him  with 
the  palms  of  their  hands. 

66  H  And  as  Peter  was  beneath  in  the  palace, 
there  cometh  one  of  the  maids  of  the  high  priest : 

67  And  when  she  saw  Peter  warming  himself, 
she  looked  upon  him,  and  said,  And  thou  also  wast 
with  Jesus  of  Nazareth. 

68  But  he  denied,  saying,  I  know  not,  neither 
understand  I  what  thou  sayest.  And  he  went  out 
into  the  porch ;  and  the  cock  crew. 

69  And  a  maid  saw  him  again,  and'began  to  say 
to  them  that  stood  by.  This  is  one  of  them. 

70  And  he  denied  it  again.  And  a  little  after, 
they  that  stood  by  said  again  to  Peter,  Surely  thou 
art  one  of  them :  for  thou  art  a  Galilaean,  and  thy 
speech  agreeth  thereto. 

71  But  he  began  to  curse  and  to  swear,  saying, 
I  know  not  this  man  of  whom  ye  speak. 

72  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice,  thou  shalt  deny 
me  thrice.  And  when  he  thought  thereon,  he 
wept. 


there  stood  up  certain,  and  bare  false  wit- 

58  ness  against  him,  saying,  We  heard  him 
say.  I  will  destroy  this  '  temple  that  is  made 
with  hands,  and  in  three  days  I  will  build 

59  another  made  without  hands.  And  not 
even  so  did  their  witness  agree  together. 

60  And  the  high  priest  stood  up  in  the  midst, 
and  asked  Jesus,  saying,  Answerest  thou 
nothing  ?  what  is  it  which  these  witness 

61  against  thee  ?  But  he  held  his  peace,  and 
answered  nothing.  Again  the  high  priest 
asked  him,  and  saith  unto  him.  Art  thou 

62  the  Christ,  the  Son  of  the  Blessed  ?  And 
Jesus  said,  I  am:  and  ye  shall  see  the  Son 
of  man  sitting  at  the  right  hand  of  power, 
and  coming  with  the  clouds  of   heaven, 

63  And  the  high  priest  rent  his  clothes,  and 
saith,  What  further  need  have  we  of  vvit- 

64  nesses  ?  Ye  have  heard  the  blasphemy : 
what  think  ye  ?    And  they  all  condemned 

65  him  to  be  •^  worthy  of  death.  And  some 
began  to  spit  on  him,  and  to  cover  his 
face,  and  to  buffet  him,  and  to  say  unto 
him.  Prophesy:  and  the  officers  received 
him  with  ^  blows  of  their  hands. 

66  And  as  Peter  was  beneath  in  the  court, 
there  cometh  one  of  the  maids  of  the  high 

67  priest ;  and  seeing  Peter  warming  himself, 
she  looked  upon  him,  and  saith.  Thou  also 

68  wast  with  the  Nazarene,  even  Jesus.  But 
he  denied,  saying,  *  I  neither  know,  nor 
understand  what  thou  sayest :  and  he  went 
out  into  the  ^  porch;  ^  and  the  cock  crew, 

69  And  the  maid  saw  him,  and  began  again  to 
say  to  them  that  stood  by,  This  is  one  of 

70  them.  But  he  again  denied  it.  And  after 
a  little  while  again  they  that  stood  by  said 
to  Peter,  Of  a  truth  thou  ^rt  oaeof  them; 

71  for  thou  art  a  Galilaean.  But  he  began  to 
curse,  and  to  swear,  I  know  not  this  man 

72  of  whom  ye  speak.  And  straightway  the 
second  time  the  cock  crew.  And  Peter 
called  to  mind  the  word,  how  that  Jesus 
said  unto  him,  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice.  "And 
when  he  thought  thereon,  he  wept. 


•  Or,   sanctuary.    '  Gr.   liable  to.      *  Or,  strokes  o,f  rods.    *  Or,  /  neither  know,   7tor  understand :   thou,  what 
gayest  thou  t    ^  Gr.  forecourt.    «  Many  aucieut  authorities  omit  and  the  cock  creic.    '  Or,  And  he  began  to  weep. 

68.  Nor  unclergtand  what  thou  sayest.  This  most  wanton  falsehood  shows  the  utter  demoralization  of  the 
man.  He  was  not  satisfied  to  say  "  No,"  nor  even  "  1  do  not  Isnow,"  but  he  must  expand  his  answer  so  as  to  say  also, 
"  nor  understand  what  thou  sayest."  He  malies  a  lie,  and  then  emphasizes  it.  On  the  second  occasion  he  adds  an 
oath  (Matt.  26:  72),  and  on  the  third  he  reaches  the  culramation  of  his  wiciiedness  in  calling  down  curses  on  himself 
with  his  oath  (verse  71). 


CHAPTER    XV. 

Jeans  brought  bound,  and  accused  before  Pilate.  15.  Upon  the  clamour  of  the  common  people,  the  murderer 
Barabbas  is  loosed,  and  Jesus  delivered  up  to  be  crucified.  17.  He  is  crowned  with  thorns,  19.  spit  on,  and 
mocked !  2L  fainteth  in  bearing  his  cross  s  27.  hangeth  between  two  thieves !  29.  sufTereth  the  triumphing 
reproaches  of  the  Jews :  39.  but  confessed  by  the  centurion  to  be  the  Son  of  God ;  43.  and  is  honourably 
buried  by  Joseph. 


1  And  straightway  in  the  morning  the  chief 
priests  held  a  consultation  with  the  elders  and 
scriijes  and  the  whole  council,  and  bound  Jesus, 
and  carried  him  awav,  and  delivered  him  to  Pilate. 


1  And  straightway  in  the  morning  the 
chief  priests  with  the  elders  and  scribes, 
and  the  whole  council,  held  a  consultation, 
and  bound  Jesus,  and  carried  him  away, 


1.  Sec  Matt.  27  for  notes  on  this  chapter.  The  events  occurring  at  the  delivery  of  Jesus  to  f'llate  are  more  fully 
recorded  by  John  (18:28-38).  So  the  events  Just  prior  to  the  crucifixion  are  more  completely  detailed  by  John 
(19:4-16).     But  the  presentation  of  Jesus  before  Herod  is  related  only  by  Lulie  (23:4-10).     Cuuncil.     Gr.,  sywe- 


Pilate  releaseth  Barabbas,  and 


ST.    MARK,    XV. 


delivereth  Jesus  np  to  be  crucified. 


2  And  Pilate  asked  him,  Art  thou  the  King  of 
the  Jews  ?  And  he  answering  said  unto  him, 
Tliou  sayest  it. 

3  And  the  chief  priests  accused  him  of  many 
tilings:  but  he  answered  nothing. 

4  And  Pilate  asked  him  again,  saying,  Answer- 
est  thou  nothing  ?  behold  how  many  things  they 
witness  against  thee. 

.5  But  Jesus  yet  answered  nothing;  so  that  Pi- 
late marvelled. 

0  Xow  at  that  feast  he  released  unto  them  one 
prisoner,  whomsoever  they  desired. 

7  And  there  was  one  named  Barabbas,  loltlch  lay 
bound  with  them  that  had  made  insurrection  with 
him,  who  had  committed  murder  in  the  insurrec- 
tion. 

8  And  the  multitude  crying  aloud  began  to 
desire  Itliii  to  do  as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  saying.  Will  ye  that 
I  release  unto  you  the  King  of  the  Jews  ? 

10  For  he  knew  that  the  chief  priests  had 
delivered  him  for  envy. 

11  But  the  chief  priests  moved  the  people,  that 
he  should  rather  release  Barabbas  unto  them. 

12  And  Pilate  answered  and  said  again  unto 
them,  What  will  ye  then  that  I  shall  do  itnto  him 
whom  ye  call  the  King  of  the  Jews  ? 

13  And  they  cried  out  again,  Crucify  him. 

14  Then  Pilate  said  unto  them,  Why,  what  evil 
hath  he  done  ?  And  they  cried  out  the  more  ex- 
ceedingly. Crucify  him. 

15  TI  And  so  Pilate,  willing  to  content  the 
people,  released  Barabbas  unto  them,  and  delivered 
Jesus,  when  he  had  scourged  him,  to  be  crucified. 

IG  And  the  soldiers  led  him  away  into  the  hall, 
called  PriBtorium;  and  they  call  together  the  whole 
band. 

17  And  they  clothed  him  with  purple,  and 
platted  a  crown  of  thorns,  and  put  it  about  his 
head, 

18  And  began  to  salute  him.  Hail,  King  of  the 
Jews  ! 

ly  And  they  smote  him  on  the  head  with  a  reed, 
and  did  spit  upon  him,  and  bowing  their  knees 
worshipped  him. 

20  And  when  they  had  mocked  him,  they  took 
off  the  purple  from  him,  and  put  his  own  clothes 
on  him,  and  led  him  out  to  crucify  him. 

21  And  they  compel  one  >Simon  a  Cyrenian,  who 
passed  by,  coming  out  of  the  country,  the  father 
of  Alexander  and  Rufus,  to  bear  his  cross. 

22  And  they  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted.  The  place  of  a  skull. 

23  And  they  gave  him  to  drink  wine  mingled 
with  myrrh:  but  he  received  it  not. 

2J  And  when  they  had  crucified  him,  they  parted 
his  garments,  casting  lots  upon  them,  what  every 
man  should  take. 


2  and  delivered  him  up  to  Pilate.  And 
Pilate  asked  him.  Art  thou  the  King  of 
the  Jews  '?    And  he  answering  saith  unto 

3  him.  Thou  sayest.     And  the  chief  priests 

4  accused  him  of  many  things.  And  Pilate 
again  asked  him,  saying,  Answerest  thou 
nothing  ?  behold  how  many  things  they 

5  accuse  thee  of.  But  Jesus  no  more  an- 
swered any  thing;  insomuch  that  Pilate 
marvelled. 

6  Now  at  1  the  feast  he  used  to  release 
unto  them  one  prisoner,  whom  they  asked 

7  of  him.  And  there  was  one  called  Barab- 
bas, li/in;/  bound  with  them  that  had  made 
insurrection,  men  who  in  the  insurrection 

8  had  committed  murder.  And  the  multi- 
tude went  up  and  began  to  ask  him  to  do 

9  as  he  was  wont  to  do  unto  them.  And 
Pilate  answered  them,  saying.  Will  ye  that 
I  release  unto  you  the  King  of  the  Jews  ? 

10  For  he  perceived  that  for  envy  the  chief 

11  priests  had  delivered  him  up.  But  the 
chief  priests  stirred  up  the  multitude,  that 
he   should   rather  release   Barabbas  unto 

12  them.  And  Pilate  again  answered  and 
said  unto  them.  What  then  shall  I  do  imto 
him  whom  ye  call  the  King  of  the  Jews  ? 

13  And   they  cried  out  again.  Crucify  him. 

14  And  Pilate  said  unto  them.  Why,  what 
evil  hath  he  done  ?     But  they  cried  out 

1.5  exceedingly.  Crucify  him.  And  Pilate, 
wishing  to  content  the  multitude,  released 
unto  them  Barabbas,  and  delivered  Jesus, 
when  he  had  scourged  him,  to  be  crucified. 

16  And  the  soldiers  led  him  away  within 
the  court,  which  is  the  ^  Praetorium;  and 

17  they  call  together  the  whole  ^  band.  And 
they  clothe  him  with  purple,  and  plaiting 
a  crown  of  thorns,  they  put  it  on  him"; 

18  and  they  began  to  salute  him,  Hail,  King 

19  of  the  Jews!  And  they  smote  his  head 
with  a  reed,  and  did  spit  upon  him,  and 

20  bowing  their  knees  worshipped  him.  And 
when  they  had  mocked  him,  they  took  off 
from  him  the  purple,  and  put  on  him  his 
garments.  And  they  lead  him  out  to  cru- 
cify him. 

21  And  they  *  compel  one  passing  by,  Simon 
of  Cyrene,  coming  from  the  country,  the 
father  of  Alexander  and  Rufus,  to  go  wiih 

22  tJiem,  that  he  might  bear  his  cross.  And 
they  bring  him  unto  the  place  Golgotha, 
which  is,  being  interpreted.  The  place  of 

23  a  skull.  And  they  offered  him  wine  min- 
gled with  myrrh:  but  he  received  it  not, 

24  And  they  crucify  him,  and  part  his  gar- 
ments  among    them,   casting    lots   upon 

25  them,  what  each  should  take.     And   it 


Or,  a  /east.    «  Or,  palace.    3  Or,  cohort.    *  Gr.  impress. 


dvion  ;  i.e.,  sanhedrin,  or  sanhedrim.  This  procession  of  the  whole  Sanhedrim  to  Pilate  shows  the  fierce  excitement 
of  the  .Jewish  rulers,  and  the  tremendous  effect  of  -Jesus'  career  upon  the  people.  The  highest  Jewish  court,  cele- 
brated for  its  dignity,  goes  bodily  to  the  Roman  procurator  to  accomplish  the  death  of  .Jesus. 

7.  With  them  that  had  made  insurrection.  This  fact  is  given  only  by  Marie.  Mark  and  Lulie  state  that 
Barabbas  was  guilty  of  insurrection  and  murder.     .John  calls  him  a  robber  (John  18:40). 

10.  Here  Matthew  introduces  the  warning  of  Pilate's  wife. 

19.  And  bowing  their  knees  worshipped  him.  From  Matthew's  statement  (chap.  27 :  29),  we  see  that 
this  worsliip  was  only  obeisance  or  reverence  (and  mockery,  of  course,  at  that).  They  did  not  pretend  a  divine 
worship,  but  an  earthly  honor. 

21.  Alexander  and  Kiif  ng.  Doubtless  these  were  eminent  Christians,  well  known  when  Mark  wrote.  As 
ihe  names  were  very  common,  it  is  a  very  weak  conjecture  to  suppose  that  these  were  the  Alexander  aud  Rufus  men- 
tioned in  Paul's  epistles  to  Timothy  and  to  the  Romans. 

115 


The  crucifixion  and 


ST.    MARK,    XV'. 


death  of  Christ. 


25  And  it  was  the  tliird  hour,  and  they  crucified 
him. 

26  And  the  superscription  of  his  accusation  was 
written  over,  THE  KING  OF  THE  JEWS. 

27  And  with  hiui  they  crucify  two  tliieves;  the 
one  on  his  right  hand,  and  the  other  on  his  left. 

28  And  the  scripture  was  fulfilled,  which  saith. 
And  he  was  numbered  with  tlie  transgressors. 

29  And  they  that  passed  by  railed  on  him,  wag- 
ging then-  heads,  and  saying.  Ah,  thou  that  destroy- 
est  the  temple,  and  buildest  it  in  three  days, 

30  .Save  thyself,  and  come  down  from  the  cross. 

31  Likewise  also  the  chief  priests  mocking  said 
among  themselves  with  the  scribes,  He  saved 
others;  himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel  descend  now 
from  the  cross,  that  we  may  see  and  believe.  And 
they  that  were  crucified  with  him  reviled  him. 

33  And  when  the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  land  until  the  ninth 
liour. 

34  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  saying,  Eloi,  Eloi,  lama  sabachthani  ? 
which  is,  being  interpreted,  My  God,  my  God,  why 
hast  thou  forsaken  me  ? 

35  And  some  of  them  that  stood  by,  when  they 
heard  it,  said,  Behold,  he  calleth  Elias. 

36  And  one  ran  and  filled  a  spunge  full  of  vine- 
gar, and  put  it  on  a  reed,  and  gave  him  to  drink, 
saying.  Let  alone;  let  us  see  whether  Elias  will 
come  to  take  him  down. 

37  And  Jesus  cried  with  a  loud  voice,  and  gave 
up  the  ghost. 

38  And  the  veil  of  the  temple  was  rent  in  twain 
from  the  top  to  the  bottom. 

39  IF  And  when  the  centurion,  which  stood  over 
against  him,  saw  that  he  so  cried  out,  and  gave  up 
the  ghost,  he  said.  Truly  this  man  was  the  Son  of 
God. 

40  There  were  also  women  looking  on  afar  off: 
among  whom  was  Mary  Magdalene,  and  Mary  the 
mother  of  James  the  less  and  of  Joses,  and  Salome; 

41  (Who  also,  when  he  was  in  Galilee,  followed 
him,  and  ministered  unto  him;)  and  many  other 
women  which  came  up  with  him  unto  Jerusalem. 

42  1  And  now  when  the  even  was  come,  because 
it  was  the  preparation,  that  is,  the  day  before  the 
sabbath, 

43  Joseph  of  Arimathsea,  an  honourable  coun- 
sellor, which  also  waited  for  the  kingdom  of  God, 
came,  and  went  in  boldly  unto  Pilate,  and  craved 
the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were  already 
dead  :  and  calling  unto  him  the  centurion,  he 
asked  him  whether  he  had  been  any  while  dead. 

45  And  when  he  knew  it  of  the  centurion,  he 
gave  the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and  took  him 
down,  and  wrapped  him  in  the  linen,  and  laid  liim 
in  a  sepidchre  which  was  hewn  out  of  a  rock,  and 
rolled  a  stone  unto  the  door  of  the  sepulchre. 

47  And  Mary  Magdalene  and  Mary  the  mother 
of  Joses  beheld  where  he  was  laid. 


was  the   third   hour,   and   they   crucified 

26  him.  And  the  superscription  of  his  ac- 
cusation was  written  over,  the  king  of 

27  THE  .JEWS.  And  with  him  they  crucify 
two  robbers;  one  on  liis  right  hand,  and 

29  one  on  his  left.i  And  they  that  passed 
by  railed  on  him,  wagging  their  heads, 
and  saying.  Ha  !  thou  that  destroyest  the 
2  temple,  and   buildest   it   in   three  days, 

30  save   thyself,  and   come  down    from   the 

31  cross.  In  like  manner  also  the  chief 
priests  mocking  him  among  themselves 
with  the   scribes   said,  He   saved  others; 

32  ^  himself  he  cannot  save.  Let  the  Christ, 
the  King  of  Israel,  now  come  down  from 
the  cross,  that  we  may  see  and  believe. 
And  they  that  were  crucified  with  him 
reproached  him. 

33  And  when  the  sixth  hour  was  come, 
there  was  darkness  over  the  whole  *  land 

34  until  the  ninth  hour.  And  at  the  nintli 
hour  Jesus  cried  nith  a  loud  voice,  Eloi, 
Eloi,  lama  sabachthani  ?  which  is,  being 
interpreted.  My  God,  my  God,  ^why  hast 

35  thou  forsaken  me  ?  And  some  of  them 
that  stood  by,  when  they  lieard  it,  said, 

.36  Behold,  he  calleth  Elijah.  And  one  ran, 
and  filling  a  sponge  full  of  vinegar,  put  it 
on  a  reed,  and  gave  him  to  drink,  saying. 
Let  be;  let  us  see  whether  Elijah  cometli 

.37  to  take  him  down.     And  Jesus  uttered  a 

38  loud  voice,  and  gave  up  the  ghost.  And 
the  veil  of  the  ^  temple  was  rent  in  twain 

39  from  the  top  to  the  bottom.  And  when 
the  centurion,  which  stood  by  over  against 
him,  saw  that  he  ^  so  gave  up  the  ghost, 
he  said.  Truly  this  man  was  "  the  Son  of 

40  God.  And  there  were  also  women  behold- 
ing from  afar:  among  whom  icere  both 
Mary  Magdalene,  and  Mary  the  motlier  of 
James  the  ^  less  and  of  Joses,  and  Salome  ; 

41  who,  when  he  was  in  Galilee,  followed 
him,  and  ministered  unto  him;  and  many 
otlier  women  which  came  up  with  him 
unto  Jerusalem. 

42  And  when  even  was  now  come,  because 
it  was  the   Preparation,  that  is,  tlie  day 

43  before  the  sabbath,  there  came  Joseph  of 
Arimatha^a,  a  councillor  of  honourable 
estate,  who  also  himself  was  looking  for 
the  kingdom  of  God;  and  he  boldly  went 
in  unto  Pilate,  and  asked  for  the  body  of 

44  Jesus.  And  Pilate  marvelled  if  he  were 
already  dead:  and  calling  luito  him  the 
centurion,  he  asked  him  whether  he  ^had 

45  been  any  while  dead.  And  when  he 
learned   it  of  the  centurion,  he  granted 

40  the  corpse  to  Joseph.  And  he  bought  a 
linen  cloth,  and  taking  him  down,  wound 
him  in  the  linen  cloth,  and  laid  him  in  a 
tomb  which  had  been  hewn  out  of  a  rock; 
and  he  rolled  a  stone  against  the  door  of 

47  the  tomb.  And  3Iary  Magdalene  and  Mary 
the  mother  of  Joses  belield  where  he  was 
laid. 


1  Many  ancient  aulhoritieh  insert  verse  28  A7id  the  acripture  was  fulfilled,  xchich  sailh.  And  he  was  reckoned  with 
trail nyressors.  See  Luke  22  37.  '  Or,  sanctuary.  «  Or,  c«w  he  not  save  himself  t  <  Or,  earth.  ^  Or,  ichy 
didst  thou  forsake  met  •>  Many  ancient  authorities  read  so  cried  out,  and  gave  up  the  ghost.  '  Or,  a  son  of 
God.    *  Or.  little.    "  Many  ancient  authorities  read  u'ere  «^r«ar/y  (/e«t/. 

Urt.  The  third  hour.    About  nine  a.m.    The  darkness  began  at  noon,  and  continued  to  three  r.M.  fverse  30), 
■when  .Jesus  expired. 

44.  An  incident  related  only  by  Mark. 

46.  Rolled  a  stone  by  machinery,  or  by  the  hands  of  many  men.  The  stone  was  "  exceeding  great  "  (chap.  16;  4). 

110 


The  resurrection  of 


ST.    MARK,    XVr. 


Jesus  from  the  dead. 


CHAPTER    XVI. 

1,  An  angel  declareth  the  resurrection  of  Christ  to  three  women,  9,  Christ  himself  appeareth  to  Mary  Magdalene : 
12.  to  two  going  into  the  country :  14.  then  to  the  apostles,  15.  whom  he  sendeth  forth  to  preach  the 
gospel !  19.  and  ascendeth  into  heaven. 


1  And  when  the  sabbath  was  past,  Mary  Magda- 
lene, and  Mary  the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,  that  they  might  come 
and  anoint  him. 

2  And  very  early  in  tlie  morning  the  first  day 
of  the  week,  they  came  unto  the  sepulchre  at  the 
rising  of  the  stui. 

.3  And  they  said  among  themselves,  Who  shall 
roll  us  away  the  stone  from  the  door  of  the  sep- 
ulchre ? 

4  And  when  they  looked,  they  saw  that  the 
stone  was  rolled  away:  for  it  was  very  great. 

5  And  entering  into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  right  side,  clothed  in 
a  long  white  garment;  and  they  were  affrighted. 

6  And  he  saith  unto  them.  Be  not  affrighted: 
ye  seek  Jesus  of  Nazareth,  which  was  crucified: 
he  is  risen;  he  is  not  here:  behold  the  i^lace  where 
they  laid  him. 

7  But  go  your  way.  tell  his  disciples  and  Peter 
that  he  goetli  before  you  into  Galilee :  there  shall 
ye  see  him,  as  he  said  unto  you. 

8  And  they  went  out  quickly,  and  fled  from  the 
sepulchre;  for  they  trembled  and  were  amazed: 
neither  said  they  any  thing  to  any  man  ;  for  they 
were  afraid. 

9  IT  Now  when  Jesus  was  risen  early  the  first 
day  of  the  week,  he  appeared  first  to  Mary  Mag- 
dalene, out  of  whom  he  had  cast  seven  devils. 

10  And  she  went  and  told  them  that  had  been 
with  him,  as  they  mourned  and  wept. 

11  And  they,  when  they  had  heard  that  he  was 
alive,  and  had  been  seen  of  her,  believed  not. 

12  TT  After  that  he  appeared  in  another  form 
unto  two  of  them,  as  they  walked,  and  went  into 
the  country. 

18  And  they  went  and  told  it  unto  the  residue: 
neither  believed  they  them. 

14  II  Afterward  he  appeared  unto  the  eleven  as 
they  sat  at  meat,  and  upbraided  them  with  their 
unl)elief  and  hardness  of  heart,  because  they 
believed  not  them  which  had  seen  him  after  he 
was  risen. 

1.5  And  he  said  unto  them,  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature. 


1  And  when  the  sabbath  was  past,  Mary 
Magdalene,  and  Mary  the  mother  of  James, 
and  Salome,  bought  spices,  that  they  might 

2  come  and  anoint  him.  And  very  early  on 
the   first  day  of  the  week,  they  come  to 

3  the  tomb  when  the  sun  was  risen.  And 
they  were  saying  among  themselves,  Who 
shall  roll  us  away  the  stone  from  the  door 

4  of  the  tomb?  and  looking  up,  they  see 
that  the  stone  is  rolled  back:  for  it  was 

5  exceeding  great.  And  entering  into  the 
tomb,  they  saw  a  young  man  "sitting  on 
the   right   side,  arrayed  in  a  white  robe; 

6  and  they  were  amazed.  And  he  saith 
unto  them.  Be  not  amazed :  ye  seek  Jesus, 
the  Nazarene,  which  hath  l)een  crucified: 
he  is  risen;   he  is  not  here:   behold,  the 

7  place  where  they  laid  him !  But  go,  tell 
his  disciples  and  Peter,  He  goetli  before 
you  into  Galilee:  there  shall  ye  see  him, 

8  as  he  said  unto  you.  And  they  went  out, 
and  fled  from  the  tomb;  for  trembling  and 
astonishment  had  come  upon  them:  and 
they  said  nothing  to  any  one;  for  they 
were  afraid. 


9  1  Now  when  he  was  risen  early  on  the 
first  day  of  the  week,  he  appeared  first  to 
Mary  Magdalene,  from  whom  he  had  cast 

10  out  seven  -devils.  She  went  and  told 
them   that   had   been  with   him,  as  they 

11  mourned  and  wept.  And  they,  when 
they  heard  that  he  was  alive,  and  had 
been  seen  of  her,  disbelieved. 

12  And  after  these  things  he  was  mani- 
fested in  another  form  unto  two  of  them, 
as   they  walked,  on   their  way   into   the 

13  country.  And  they  went  away  and  told 
it  unto  the  rest:  neither  believed  they 
them. 

14  And  afterward  he  was  manifested  unto 
the  eleven  themselves  as  they  sat  at  meat ; 
and  he  upbraided  them  with  their  unbe- 
lief and  hardness  of  heart,  because  they 
believed   not   them  which   had   seen  him 

1.5  after  he  was  risen.  And  he  said  unto 
them.  Go  ye  into  all  the  world,  and  preach 


1  The  two  oldest  Greek  manuscripts,  and  some  other  .luthorities,  omit  trora  verse  9  to  the  end.     Some  other  authori- 
ties liave  a  different  ending  to  the  Gospel.     ^  Gr.  demons. 

1-8.  See  on  Matt.  28  : 1-8. 

.5.  In  a  white  robe.     In  a  long  white  robe.     The  same  word  (with  "white"  prefixed)  as  in  chap.  12  .-.38. 

The  passage  contained  in  the  last  twelve  verses  of  Mark  bears  internal  evidence  of  being  appended  to  the  un- 
finished Gospel.  It  shows  a  sudden  departure  from  the  narrative,  and  the  adoption  of  a  note-book  style.  The  ex- 
ternal evidence  is  also  against  its  original  connection  with  the  Gospel.  It  is  omitted  by  the  Sinaitic  and  Vatican  MSS. 
Codex  L.  has  a  different  ending.  The  testimony  of  scholiasts  and  Fathers  runs  in  the  same  direction.  The  Am- 
monian  sections  and  Eusebi.au  canons  were  not  originally  attached  to  it.  Yet,  on  the  other  hand,  Irenseus  recognizes 
it;  and  the  Alexandrian  and  Ephraem  MSS.,  with  many  more  uncials,  contain  it. 

The  probability  is,  that  Mark  was  stopped  (perhaps  by  martyrdom)  before  he  finished  his  Gospel,  and  that  another 
shortly  after  added  this  summary  as  an  appropriate  close. 

9.  First  to  Mary  Magdalene.  See  on  Matt.  28  :2  for  order  of  Christ's  appearances.  Seven  Devils.  So  in 
Luke  8  : 2.     Compare  Mark  5  : 9,  as  showing  the  fiict  that  a  single  person  could  be  possessed  by  many  demons. 

13.  In  another  form.  To  Mary  Magdalene  he  had  appeared  as  a  gardener  (see  John  20.15).  Into  the 
country.     Toward  Emmaus  (Luke  24  :  13-15). 

117 


Christ's  ascension 


ST.    MARK,    XVI. 


into  heaven. 


16  He  that  believeth  and  is  baptized  shall  be 
saved;  but  he  that  believeth  not  shall  be  damned. 

17  And  these  signs  shall  follow  them  that  be- 
lieve; In  my  name  shall  they  cast  out  devils;  they 
shall  speak  with  new  tongues; 

18  They  shall  take  up  serpents;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them; 
they  shall  lay  hands  on  the  sick,  and  they  shall 
recover. 

19  t  So  then,  after  the  Lord  had  spoken  unto 
them,  he  was  received  up  into  heaven,  and  sat  on 
the  right  hand  of  God. 

20  And  they  went  forth,  and  preached  every 
where,  the  Lord  working  with  litem,  and  confirm- 
ing the  word  with  signs  following.     Amen. 


16  the  gospel  to  the  whole  creation.  He  that 
believeth  and  is  baptized  shall  be  saved; 
but    he   that   disbelieveth   shall    be   con- 

17  denmed.  And  these  signs  shall  follow 
them  that  believe:  in  my  name  shall  they 
cast  out   1  devils;   they  shall   speak  with 

18  2  new  tongues ;  they  shall  take  up  serpents, 
and  if  they  drink  any  deadly  thing,  it 
shall  in  no  wise  hurt  them;  they  shall  lay 
hands  on  the  sick,  and  they  shall  recover. 

19  So  then  the  Lord  Jesus,  after  he  had 
spbken  unto  them,  was  received  up  into 
heaven,  and  sat  down  at  the  right  hand 

20  of  God.  And  they  went  forth,  and 
preached  everywhere,  the  Lord  working 
with  them,  and  confirming  the  word  by 
the  signs  that  followed.     Amen. 


Gr.  demons.    '  Some  ancient  authorities  omit  new. 


16.  He  that  believeth  and  is  baptized.    Ratiier,  "  he  that  hath  believed,  and  hath  been  baptized.' 

17.  Them  that  believe.    Ualher,  "  them  that  have  believed." 

118 


THE   GOSPEL  ACCORDING   TO 

St.  LUKE. 


CHAPTER   I. 

1.  The  preface  of  Luke  to  his  whole  gospel.  5.  The  conception  of  John  the  Baptist,  26.  and  of  Christ.  39. 
The  prophecy  of  Elisabeth,  and  of  Mary,  concerning  Christ.  57.  The  nativity  and  circumcision  of  John. 
67.  The  prophecy  of  Zacharias,  both  of  Christ,  76.  and  of  John. 


1  Forasmuch  as  many  have  taken  in  hand  to 
set  forth  in  order  a  declaration  of  those  things 
•which  are  most  surely  believed  among  us, 

2  Even  as  they  delivered  them  unto  us,  which 
from  the  beginning  were  eyewitnesses,  and  minis- 
ters of  the  word ; 

3  It  seemed  good  to  me  also,  having  had  perfect 
understanding  of  all  things  from  the  very  first, 
to  write  unto  thee  in  order,  most  excellent  The- 
ophilus, 

4  That  thou  mightest  know  the  certainty  of 
those  things,  wherein  thou  hast  been  instructed. 


5  H  There  was  in  the  days  of  Herod,  the  king 
of  Jiidtea,  a  certain  priest  named  Zacharias,  of 
the  course  of  Abia:  and  his  wife  was  of  the 
daughters  of  Aaron,  and  her  name  was  Elisa- 
beth. 

6  And  they  were  both  righteous  before  God, 
walking  in  all  tlie  commandments  and  ordinances 
of  the  Lord  blameless. 


1  FoRASMircir  as  many  have  taken  in 
hand  to  draw  up  a  narrative  concerning 
those  matters  which  have  been  ^  fulfilled 

2  among  us,  even  as  they  delivei-ed  them 
unto  us,  which  from  the  beginning  were 
eyewitnesses  and  ministers  of  the  word, 

3  it  seemed  good  to  me  also  having  traced 
the  course  of  all  things  accurately  from 
the  first,  to  write  unto  thee  in  order,  most 

4  excellent  Theophilus  ;  that  thou  mightest 
know  the  certainty  concerning  the  ^  things 
2  wherein  thou  wast  instructed. 


5  There  was  in  the  days  of  Herod,  king 
of  Judsea,  a  certain  priest  named  Zacha- 
rias, of  the  course  of  Abi  jah :  and  he  had 
a  wife  of  the  daughters  of  Aaron,  and  her 

6  name  Avas  Elisabeth,  And  they  wei*e  both 
righteous  before  God,  walking  in  all  the 
commandments    and    ordinances    of    the 

7  Lord  blameless.    And  they  had  no  child. 


1  Or,  fulli/  established.    ^  Gr.  ivords.    ^  Or,  iDltich  thou  wasi  taught  by  word  of  mouth. 

1.  A  narrative.    Old  Version  has  "  declaration."    The  Greek  SDJyrjo-is  denotes  a  continued  narrative. 

S.  Fulfilled.  Mucli  bettor  than  the  "  most  surely  believed."  It  is  doubtful  if  such  a  meaning  could  be  given  to 
Tr\rjpo(}>opeui  With  things.  In  Rom.  4  .  21  Abraham  is  "  fully  assured,"  and  in  Rom.  14  :  5  we  have  "  let  each  man  be 
fully  assured."  But  a  thing  cannot  be  fully  assured.  We  see  the  meaning  In  2  Tim.  4: 17,  "  that  the  message  might 
be  fn/ti/  proclaimed  ;  "  i.e.,  "  fulfilled  "  in  its  purpose,  thoroughly  completed.  The  matters  of  Luke's  narrative  had 
been  perfected,  completed,  executed. 

3.  Having  traced  the  coarse  of  all  thiiiRS  accurately.  The  Old  Version  has  much  more  loosely, 
"Having  had  perfect  understanding  of  all  things."  The  literal  rendering  would  be,  "Having  followed  along  all 
things  from  the  beginning  with  careful  attention.".  In  order.  This  should  be  placed  before  "  unto  thee  "  to  save  an 
ambiguity.'  It  now  might  be  taken  to  mean,  "  in  order  that  thou  mightest  know  ;  "  but  the  words  "  in  order,"  trans, 
late  the  Greek  /caSef^s  (In  a  regular  order).  Luke's  "order"  is  not  the  order  of  chronology,  except  in  the  Gospel 
of  the  birth  and  youth  preceding  that  of  the  ministry.  But,  In  the  account  of  the  ministry,  he  forsakes  chronological 
order  for  the  sake  of  bringing  discourses  or  events  of  similar  or  connected  purport  together.  It  is  this  "order" 
that  is  probably  referred  to  here.  It  is  believed,  on  sound  tradition,  that  Luke  wrote  his  Gospel  under  the  guidance 
of  the  apostle  Paul.  Theophilus.  Compare  Acts  1 : 1.  Who  he  was  is  unknown.  It  seems  forced  to  suppose  that 
every  Christian  is  addressed  by  this  title  (God-loved). 

5.  Herod  the  Great,  founder  of  his  family's  royalty  (see  on  Matt.  14: 1).  The  course  of  Abijah.  David 
divided  the  priests  into  twenty-four  groups,  or  courses.  The  course  of  Abijah  was  the  eighth,  Abijah  being  at  that 
time  he.id  of  his  house  or  family  (see  1  Chron,  24  : 1-19).  The  word  "  course  "  is  strictly  "  company  fordaily  service." 
Elisabeth  is  the  Greek  form  of  Elisheba.    It  was  the  name  of  Aaron's  wife  (Exod.  6 :  23). 

6.  Righteous  —  blameless.  These  words  are  not  to  be  pressed  to  a  literal  rendering,  any  more  than  the  word 
"  perfect  "  in  Phil.  3 :  15.  They  are  rather  to  be  regarded  as  contrasts  to  "  unrighteous  "  and  "  blameworthy."  This 
would  be  strictly  in  accordance  with  Oriental  usage. 

119 


An  angel  appeareth 


ST.   LUKE,  I. 


to  Zacharias, 


7  And  they  had  no  child,  becanse  that  Elisabeth 
was  barren,  and  they  both  were  now  well  stricken 
in  years. 

S  And  it  came  to  pass,  that  while  he  executed 
the  priest's  office  before  God  in  the  order  of  his 
course, 

9  According  to  the  custom  of  the  priest's  oflBce, 
his  lot  was  to  burn  incense  when  he  went  into  the 
temple  of  the  Lord. 

lu  And  the  whole  multitude  of  the  people  were 
praying  without  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of  the 
Lord  standing  on  the  right  side  of  the  altar  of- in- 
cense. 

12  And  when  Zacharias  saw  him,  he  was 
troubled,  and  fear  fell  upon  him. 

I'-i  But  the  angel  said  unto  him,  Fear  not,  Zach- 
arias: for  thy  prayer  is  heard;  and  thy  wife  Elisa- 
beth shall  bear  thee  a  son,  and  thou  shalt  call  his 
name  John. 

14  And  thou  shalt  have  joy  and  gladness;  and 
many  shall  rejoice  at  his  birth. 

in  For  he  shall  be  great  in  the  sight  of  the  Lord, 
and  shall  drink  neither  wine  nor  strong  drink;  and 
he  shall  be  filled  with  the  Holy  Ghost,  even  from 
his  mother's  womb. 

16  And  many  of  the  children  of  Israel  shall  he 
turn  to  the  Lord  their  God. 

17  And  he  shall  go  before  him  in  the  spirit  and 
power  of  Elias,  to  turn  the  hearts  of  the  fathers  to 
the  children,  and  the  disobedient  to  the  wisdom  of 
the  just;  to  make  ready  a  people  prepared  for  the 
Lord. 

18  And  Zacharias  said  unto  the  angel.  Whereby 
shall  I  know  this  ?  for  I  am  an  old  man,  and  my 
wife  well  stricken  in  years. 

19  And  the  angel  answering  said  unto  him.  I 
am  Gabriel,  that  stand  in  the  jiresence  of  God; 
and  am  sent  to  speak  unto  thee,  and  to  shew  thee 
these  glad  tidings. 


because  that  Elisabeth  was  barren,  and 
they  both  were  now  ^  well  stricken  in 
years. 

8  Now  it  came  to  pass,  while  he  executed 
the  ijriest's  office  before  God  in  the  order 

9  of  his  course,  according  to  the  custom  of 
the  priest's  office,  his  lot  was  to  enter  into' 
the  -  temple  of  the  Lord  and  burn  incense. 

10  And  the  who'e  multitude  of   the  people 
were  praying  without  at  the  hour  of  lu- 
ll cense.    And  there  appeared  unto  him  an 
angel  of  the  Lord  standing  on  the  right 

12  side  of  the  altar  of  incense.  And  Zach- 
arias was  troubled  when  he  saw  liii)),  and 

13  fear  fell  upon  him.  But  the  angel  said 
unto  him,  Fear  not,  Zacharias:  because 
thy  supplication  is  heard,  and  thy  wife 
Elisabeth  shall  bear  thee  a  son,  and  thou 

14  shalt  call  his  name  John.  And  thou  shalt 
have  joy  and  gladness;   and   many  shall 

15  rejoice  at  his  birth.  For  he  shall  be  great 
in  the  sight  of  the  Lord,  and  he  shall 
drink  no  wine  nor  ^  strong  drink;  and  he 
shall  be  filled  with  the  *Holy  Ghost,  even 

16  from  his  mother's  Momb.  And  many  of 
the  children  of  Israel  shall  he  turn  unto  the 

17  Lord  their  God.  And  he  shall  °  go  before 
his  face  in  the  spirit  and  power  of  Elijah, 
to  turn  the  hearts  of  the  fathei's  to  the 
children,  and  the  disobedient  to  walk  in 
the  wisdom  of  the  just;  to  make  ready  for 

18  the  Lord  a  people  prepared /or  liinu  And 
Zacharias  said  unto  the  angel.  Whereby 
shall  I  know  this?  for  I  am  an  old  man, 

19  and  my  wife  "^  well  stricken  in  years.  And 
the  angel  answering  said  unto  him,  I  am 
Gabriel,  that  stand  in  the  presence  of  God; 
and  I  was  sent  to  speak  unto  thee,  and  to 

20  bring  thee  these  good  tidings.  And  be- 
hold, thou  shalt  be  silent  and  not  able  to 
speak,  mitil  the  day  that  these  things  shall 


1  Gr.  advanced  hi  their  days.    ^  Or,  nanvtuary.    ^  Gr.  sikera.    *  Or,  Holy  Spirit :  and  so  throuKhout  this  book. 
5  Some  ancient  authorities  read  come  nigh  before  his  face.    »  Gr.  advanced  in  her  days. 

7.  Stricken  in  years.  This  "  striclien"  is  not  the  participle  of  our  verb  "  strike,"  but  an  adjective  froin  tlie 
Anglo-Saxon  "  strican,"  which  means,  "to  advance."  The  phrase  may  properly  be  read  as  in  the  maryiii,  "  ad- 
vanced in  their  days." 

8.  Order  of  his  cowrse.  Arrangement  of  his  daily-service  company.  Each  priest  belonged  to  a  company, 
which  rendered  through  one  of  its  individuals  a  daily  service. 

9.  To  burn  incense  at  the  golden  altar  before  the  veil.  This  seems  originally  to  have  been  the  high  priest's 
duty  (Exod.  30:  7,  S). 

10.  "Witlioiit.     That  is,  in  the  inner  court. 

11.  The  right  side.     The  side  indicative  of  good  tidings. 

13.  Jolin.  Gr.,  Joannes,  from  the  full  Hebrew  "  Jehohanan  "  (God's  gift).  More  than  a  dozen  persons  bear- 
ing this  name  are  mentioned  in  the  Old  Testament.    In  this  case  it  was  to  have  a  prophetic  significance. 

15.  John  was  to  be  a  Nazarite  for  life. 

17.  Before  liis  face.  Before  God's  face  (Mai.  3:1).  Elijah.  See  Mai.  4:5.  To  turn  tlie  liearts  of  the 
fatliers  to  tlie  children.  This  is  from  Mai.  4:  ti,  and  refers  probably  to  the  re-establishment  of  family  discipline 
and  religious  education.  The  last  clause  in  Malachi,  "  and  the  hearts  of  the  children  to  the  fathers,"  is  changed  to 
"  and  the  disobedient  to  walk  in  tlie  wisdom  of  the  just."  The  Seventy  has,  "  and  the  heart  of  a  man  to  his  neigh- 
bor." The  angel  expands  the  thought  of  the  prophet.  To  make  ready.  It  was  Elijah's  mission  to  make  ready 
Israel  for  Elisha's  long  ministry.  John  was  to  be  a  second  and  greater  Elijah,  to  make  ready  Israel  for  a  second  and 
greater  IClisha. 

19.  Gabriel.  Compare  Dan.  8 :  16  and  9 :  21.  The  word  means  "  Man  of  God."  From  the  passages  in  Daniel, 
we  find  he  appeared  as  a  man  in  person  and  voice.  "We  also  find  mentioned  in  Dan.  10:  13-21  and  12:  l,.JudeH, and 
Kev.  12  :  7,  Michael  as  "  one  of  the  princes,"  "  the  great  prince,"  the  "  archangel,"  having  angels  under  his  command. 
We  know  too  little  of  the  angelic  orders  to  define  the  position  and  office  of  these  here  named.  The  Jews  held  that 
there  were  seven  archangels,  and  that  Michael  was  the  special  patron  of  Israel.  In  the  apocryphal  Book  of  Tobit 
(chap.  5 :  4)  we  find  a  third  mentioned,  Raphael,  who  was  the  guide  to  Tobiiis.  It  may  lie  that  both  Gabriel  and 
Michael  are  names  for  the  Son  of  God,  who  so  often  visited  man  visibly  in  the  service  of  his  grace.  Michael  la 
usually  understood  to  mean,  "Who  is  like  God"  (Heb.,  "  Mi  che  El ") ;  but,  as  that  seems  to  be  a  very  unusual 
method  of  forming  a  proper  name,  we  may  conjecture  tliat  the  word  is  composed  of  "  El  "  and  a  Iliphil  derivative  of 
"  nachah,"  and  means,  "  The  smiting  God."  The  word  "  archangel,"  found  only  in  1  Thess.  4  :  16,  and  Jude  9,  means 
the  chief  or  leader  of  the  angels.  He  need  not  be  an  angel  himself.  So  "  archlsynagogos  "  is  leader  or  ruler  of  the 
synagogue.     That  ntand  in  the  presence  of  God.     An  Oriental  image,  drawn  from  the  pomp  of  royalty. 

20.  The  Lord  corrects  his  own  faithful  ones  when  they  are  wayward  or  unbelieving. 

120 


The  angel's  visit 


ST.    LUKE,    I. 


to  Mary. 


20  And,  behold,  thou  shalt  be  dumb,  and  not 
able  to  speak,  until  the  day  that  these  things  shall 
be  performed,  because  thou  believest  not  my  words, 
which  shall  be  fulfilled  in  their  season. 

21  And  the  people  waited  for  Zacharias,  and 
marvelled  that  he  tarried  so  long  in  the  temple. 

22  And  when  he  came  out,  he  could  not  speak 
unto  them:  and  they  perceived  that  he  had  seen  a 
vision  in  the  temple:  for  he  beckoned  unto  them, 
antl  remained  speechless. 

2;-}  And  it  came  to  pass,  that,  as  soon  as  the  days 
of  his  ministration  were  accomplished,  he  departed 
to  his  own  house. 

24  And  after  those  days  his  wife  Elisabeth  con- 
ceived, and  hid  herself  five  months,  saying, 

25  Thus  hath  the  Lord  dealt  with  me  in  the  days 
wherein  he  looked  on  me,  to  take  away  my  re- 
proach among  men. 

20  And  in  the  sixth  month  the  angel  Gabriel 
was  sent  from  God  unto  a  city  of  Galilee,  named 
Nazareth, 

27  To  a  virgin  espoused  to  a  man  whose  name 
was  Joseph,  of  the  house  of  David;  and  the 
virgin's  name  ivas  Mary. 

28  And  the  angel  came  in  unto  her,  and  said, 
Hail,  thou  that  art  highly  favoured,  the  Lord  is 
with  thee :  blessed  art  thou  among  women. 

29  And  when  she  saw  hiiii,  she  was  troubled  at 
his  saying,  and  cast  in  her  mind  what  manner  of 
salutation  this  should  be. 

00  And  the  angel  said  unto  her.  Fear  not,  Mary: 
for  thou  hast  foimd  favour  with  God. 

01  And,  behold,  thou  shalt  conceive  in  thy 
womb,  and  bring  forth  a  son,  and  shalt  call  his 
name  JESUS. 

32  He  shall  be  great,  and  shall  be  called  the  Son 
of  the  Highest:  and  the  Lord  God  shall  give  unto 
him  the  throne  of  his  father  David: 

38  And  he  shall  reign  over  the  house  of  Jacob 
for  ever;  and  of  his  \ingdom  there  shall  be  no 
end. 

34  Then  said  Mary  unto  the  angel.  How  shall 
this  be,  seeing  I  know  not  a  man  ? 

3-5  And  the  angel  answered  and  said  unto  her. 
The  Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshadow  thee:  there- 
fore also  that  holy  thing  which  shall  be  born  of 
thee  shall  be  called  the  Son  of  God. 

36  And,  behold,  thy  cousin  Elisabeth,  she  hath 
also  conceived  a  son  hi  her  old  age :  and  this  is  the 
sixth  month  with  her,  who  was  called  barren. 


come  to  pass,  because  thou  believedst  not 
my  words,  which  shall  be  fulfilled  in  their 

21  season.  And  the  people  were  waiting  for 
Zacharias,  and  they  marvelled  i  while  he 

22  tarried  in  the  '-^temple.  And  when  he 
came  out,  he  could  not  speak  unto  them: 
and  they  perceived  that  he  had  seen  a 
vision  in  the  ^teniple:  and  he  continued 
making  signs  unto   them,   and  remained 

23  dumb.  And  it  came  to  pass,  v»hen  the 
days  of  his  ministration  were  fulfilled,  he 
departed  unto  his  house. 

24  And  after  these  days  Elisabeth  his  wife 
conceived ;  and  she  hid  herself  five  months, 

25  saying,  Thus  hath  the  Lord  done  unto  me 
in  the  days  wherein  he  looked  upon 
me,  to  take  away  my  reproach  among 
men. 

26  Now  in  the  sixth  month  the  angel 
Gabriel  was  sent  from  God  unto  a  city  of 

27  Galilee,  named  Nazareth,  to  a  virgin  be- 
trothed to  a  man  whose  name  was  Joseph, 
of  the  house  of  David;  and  the  virgin's 

28  name  was  Mary.  And  he  came  in  unto 
her,  and  said.  Hail,  thou  that  art  ^  highly 

29  favoured,  the  Lord  is  with  thee*.  But  she 
was  greatly  troubled  at  the  saying,  and 
cast  in  her  mind  what  manner  of  saluta- 

30  tion  this  might  be.  And  the  angel  said 
unto  her,  Fear  not,  Mary:  for  thou  hast 

31  found  ^  favour  with  God.  And  behold,  thou 
shalt  conceive  in  thy  womb,  and  bring 
forth  a  son,  and  shalt  call  his  name  Jesus. 

32  He  shall  be  great,  and  shall  be  called  tlie 
Son  of  the  Most  High:  and  the  Lord  God 
shall  give   unto   him  the   throne  of    his 

33  father  David  :  and  he  shall  reign  over  the 
house  of  Jacob  «  for  ever;  and  of  his  king- 

34  dom  there  shall  be  no  end.  And  Mary  said 
unto  the  angel,  How  shall  this  be,  seeing 

35  I  know  not  a  man?  And  the  angel 
answered  and  said  unto  her,  The  Holy 
Ghost  shall  come  upon  thee,  and  the  power 
of  the  Most  High  shall  overshadow  thee: 
wherefore  also  "  that  which  *  is  to  be  born 
9  shall   be   called   holy,  the  Son  of   God. 

36  And  behold,  Elisabeth  thy  kinswoman, 
she  also  hath  conceived  a  son  in  her  old 
age:  and  this  is  the  sixth  month  with  her 

37  that  I'^was  called   barren.     For  no  word 

38  from  God  shall  be  void  of  power.     And 


Or,  at  kiii  tarrying.    ^  Or,  sanctuanj.    ■'  Or,  ei 
among  women.    See  verse  42.     ^  Or y  grace, 
be  called  the  Son  of  God.    s  Or,  is  begotten. 


dued  loith  grace.  *  Many  ancient  authorities  add  blenHed  art  thou 
"  G-r.  unto  the  agen.  '  Or,  the  holy  thing  which  is  to  be  born  shall 
»  Some  ancient  authorities  insert  of  thee.    '"  Or,  is. 


31.  The  people  were  waitiug  in  the  court  (verse  10)  of  the  Israelites,  which  surrounded  the  temple  proper,  or 
at  least  occupied  three  sides  of  it. 

83.  By  his  signs  he  indicated  that  he  had  seen  a  vision. 

33.  His  ministration  in  conjunction  with  his  course,  or  company. 

35.  To  take  away  my  reproach.     The  reproach  of  being  childless. 

36.  Sixth  month  of  Elisabeth's  pregnancy.  Nazareth  was  a  little  village  in  a  retired  valley  west  of  the  Sea 
of  Galilee,  and  about  eighty  miles  north  of  Jerusalem. 

37.  Mary.  Gr.,  "  Mariam."  In  Hebrew  it  is  "  Miriam,"  the  same  name  as  that  of  the  sister  of  Moses.  It 
signifies  "  rebellion."  Perhaps  the  name  was  given  to  Moses'  sister  after  her  rebellion.  It  is  curious  that  a  name 
BO  endeared  to  the  whole  Christian  world  should  have  such  an  origin. 

38.  The  Alexandrian  and  some  other  uncials  add,  "  blessed  art  thou  among  women,"  as  in  verse  42.  The  stronger 
authorities  omit  it.    The  Old  Version  has  it. 

31.  Jesus.    See  on  Matt.  1 :  21. 

33.  Son  of  the  Most  High.  This  title  shows  Christ's  connection  with  God.  The  throne  of  his  father 
David.  This  shows  his  connection  with  man.  So  in  verse  33  his  reigning  over  the  house  of  Jacob  brings  out  his 
humanity;  and  "  of  his  kingdom  there  shall  be  no  end,"  tells  of  his  divinity. 

34.  How  shall  this  be  ?  A  question,  not  of  doubt,  like  Zacharias'  question  (verse  18),  but  of  surprise  and 
curiosity.  She  felt,  from  the  style  and  words  of  the  angelic  visitant,  that  he  could  not  mean  a  child  from  her  future 
husband,  Joseph. 

36.  Thy  kinswoman.    Too  precise  ("cousin")  in  the  Old  Version.    Although  Elisabeth  was  of  the  tribe  of 

121 


Mary's  salutation,  and 


ST.    LUKE,    I. 


song  of  thanksgiving. 


37  For  with  Goil  nothing  shall  be  impossible. 

38  And  Mary  said.  Behold  the  handmaid  of  the 
Lord;  be  it  unto  me  according  to  thy  word.  And 
the  angel  departed  from  her. 

39  And  Mary  arose  in  those  days,  and  went  into 
the  hill  country  with  haste,  into  a  city  of  Juda; 

40  And  entered  into  the  house  of  Zacharias,  and 
saluted  Elisabeth. 

41  And  it  came  to  pass,  that,  when  Elisabeth 
heard  the  salutation  of  Mary,  the  babe  leaped  in 
her  womb;  and  Elisabeth  was  filled  with  the  Holy 
Ghost  : 

42  And  she  spake  out  with  a  loud  voice,  and 
said,  Blessed  art  thou  among  Avomen,  and  blessed 
is  the  fruit  of  thy  womb. 

43  And  whence  /.s  this  to  me,  that  the  mother  of 
my  Lord  should  come  to  me  ? 

44  For,  lo,  as  soon  as  the  voice  of  thy  salutation 
sounded  in  mine  ears,  the  babe  leaped  in  my  womb 
for  joy. 

4.5  And  blessed  is  she  that  believed :  for  there 
shall  be  a  performance  of  those  things  which  were 
told  her  from  the  Lord. 

46  And  Mary  said,  My  soul  doth  magnify  the 
Lord, 

47  And  my  spirit  hath  rejoiced  in  God  my  Sav- 
iour. 

48  For  he  hath  regarded  the  low  estate  of  his 
handmaiden :  for,  behold,  from  henceforth  all  gen- 
erations shall  call  me  blessed. 

49  For  he  that  is  mighty  hath  done  to  me  great 
things;  and  holy  is  his  name. 

50  And  his  mercy  is  on  them  that  fear  him  from 
generation  to  generation. 

51  He  hath  shewed  strength  with  his  arm;  he 
hath  scattered  the  proud  in  the  imagination  of 
their  hearts. 

52  He  hath  put  down  the  mighty  from  their 
seats,  and  exalted  them  of  low  degree. 

53  He  hath  filled  the  hungry  with  good  things; 
and  the  rich  he  hath  sent  empty  away. 

54  He  hath  holpen  his  servant  Israel,  in  remem- 
brance of  his  mercy; 

55  As  he  spake  to  our  fathers,  to  Abraham,  and 
to  his  seed  for  ever. 

56  And  Mary  abode  with  her  about  three 
months,  and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  time  came  that  she 
should  be  delivered ;  and  she  brought  forth  a  son. 

58  And  her  neighbours  and  her  cousins  heard 
how  the  Lord  had" shewed  great  mercy  upon  her; 
and  they  rejoiced  with  her. 


;Mar>'  said.  Behold,  the  ^  handmaid  of  the 
Lord;  be  it  unto  me  according  to  thy  word. 
And  the  angel  departed  fi-om  Iier. 

39  And  Mary  arose  in  these  days  and  went 
into  the  hill  country  with  haste,   into  a 

40  city  of  Judah  ;  and  entered  into  the  house 

41  of  Zacharias  and  saluted  Elisabeth,  And 
it  came  to  pass,  when  Elisabeth  heard  the 
salutation  of  Mary,  the  babe  leaped  in  her 
womb;  and  Elisabeth  was  filled  with  the 

42  Holy  Ghost;  and  she  lifted  up  her  voice 
Avith  a  loud  cry,  and  said.  Blessed  art  thou 
among  women,  and  blessed  is  the  fruit  of 

43  thy  womb.  And  whence  is  this  to  me, 
that  the  mother  of  my  Lord  should  come 

44  unto  me  ?  For  behold,  when  the  voice  of 
thy  salutation  came  into  mine  ears,  the 

45  babe  leaped  in  my  womb  for  joy.  And 
blessed  is  she  that  "^believed;  for  there 
shall  be  a  fulfilment  of  the  things  which 
have  been  spoken  to  her  from  the  Lord. 

46  And  Mary  said. 

My  soul  doth  magnify  the  Lord, 

47  And  my  sjiirit  hath  rejoiced  in  God  my 

Saviour. 

48  For  he  hath  looked  upon  the  low  estate 

of  his  -^  handmaiden : 
For  behold,  from   henceforth   all   gen- 
erations shall  call  me  blessed. 

49  For  he  that  is  mighty  hath  done  to  me 

great  things ; 
And  holy  is  his  name. 

50  And  his  mercy  is  unto  generations  and 

generations 
On  them  that  fear  him. 

51  He  hath  shewed  strength  with  his  arm; 
He   hath   scattered  the   proud  *  in  the 

imagination  of  their  heart. 

52  He  hath  put  down  princes  from   their 

thrones. 
And  hath  exalted  them  of  low  degree. 

53  The  hungry  he  hath  filled  with  good 

things ; 
And  the  rich  he  hath  sent  empty  away, 

54  He  hath  holpen  Israel  his  servant. 
That  he  might  remember  mercy 

55  (As  he  spake  unto  our  fathers) 
Toward  Abraham  and  his  seed  for  ever. 

56  And  Mary  abode  with  her  about  three 
months,  and  returned  unto  her  house. 

57  Now  Elisabeth's  time  was  fulfilled  that 
she  should  be  delivered ;  and  she  brought 

58  forth  a  son.  And  her  neighbours  and  her 
kinsfolk  heard  that  the  Lord  had  magni- 
fied his  mercy  towards  her;  and  they  re- 


^  Gr.  bondmaid.    '^  Or,  believed  that  there  shall  be.    ^  dr.  bnndmaiden.    *  Or,  by. 
Levi,  and  Mary  was  of  the  tribe  of  .Judah,  yet  they  could  be  related.    See  the  case  of  Jehoiada  the  priest  marrying 
Jehoshabeath  of  the  tribe  of  Judah,  and  thus  establishing  a  relationship  between  menabers  of  different  tribes  (2 
Chron.22:  11). 

38.  The  handmaid.    Rather,  "  the  bondservant."    Mary's  reply  is  one  of  a  humble  and  obedient  faith. 

39.  A  city  of  Judah.  Roland  conjectured  that  Judah  in  the  text  was  a  form  of  Jutah  or  Juttah,  a  priest-city, 
south  of  Hebron  (Jo^h.  15 :  55  and  21 :  16) .    Many  have  adopted  this  conjecture,  but  it  has  very  little  to  support  it. 

42.  With  a  loud  cry.    Indicating  a  supernatural  possession. 

43.  Slie  tliat  believed  ;  i.e.,  Mary  (sec  on  verse  34). 

46.  My  soul  doth  mapnify  the  L,ord.  This  grand  hymn  Isljnown  ecclesiastically  as  the  "  Magnificat,"  from 
its  first  word  in  the  Latin  trannlation,  "  Magnificat  anima  mea  Dominum."  It  is  divided  into  two  parts,  the  first  per- 
sonal, the  second  general.  In  the  first,  Mary  rejoices  and  gives  thanks  for  God's  mercy  to  her  (46-49);  and  in  the 
second  she  shows  how  God  always,  for  the  sake  of  his  own  faithful  ones  (his  Israel),  resists  anjl  overthrows  the 
powers  of  the  earth.    Maprnil'y.    Extol.    God  Is  magnified  when  his  greatness  is  declared. 

48.  Handmaiden.    Rather,  "  bond-servant." 

61.  He  hath  shewed  stretiRth.     He  hath  done  mighty  things. 

S.T.  The  parenthesis  (not  found  in  the  Old  Version)  is  rendered  necessary  by  the  form  of  the  Greek. 

66.  Mary  evidently  returned  home  to  Nazareth  before  the  birth  of  .John. 

68.  Magnified.     Here  the  word  has  its  primal  meaninu'.     God  made  his  mercy  great. 


The  prophecy 


ST.    LUKE,    I. 


of  Zacharias 


50  And  it  came  to  pass,  that  on  the  eighth  day 
they  came  to  circumcise  the  child:  and  they  called 
him  Zacharias,  after  the  name  of  his  father. 

60  And  his  mother  answered  and  said.  Not  fio; 
but  he  shall  be  called  John. 

61  And  they  said  unto  her,  There  is  none  of  thy 
kindred  that  is  called  by  this  name. 

62  And  they  made  signs  to  his  father,  how  he 
would  have  him  called. 

63  And  he  asked  for  a  writing  table,  and  wrote, 
saying,  His  name  is  John.  And  they  marvelled 
all. 

64  And  his  mouth  was  opened  immediately,  and 
his  tongue  loosed,  and  he  spake,  and  praised 
God. 

65  And  fear  came  on  all  that  dwelt  round 
about  them:  and  all  these  sayings  were  noised 
abroad  throughout  all  the  hill  country  of  JudiBa. 

66  And  all  they  that  heard  thr7n  laid  tfieia  up  in 
their  hearts,  saying.  What  manner  of  child  shall 
this  be !     And  the  hand  of  the  Lord  was  with  him. 

67  And  his  father  Zacharias  was  filled  with  the 
Holy  Ghost,  and  prophesied,  saying, 

6S  Blessed  be  the  Lord  God  of  Israel;  for  he 
hath  visited  and  redeemed  his  people, 

60  And  hath  raised  up  an  horn  of  salvation  for 
us  in  the  house  of  his  servant  David; 

70  As  he  spake  by  the  mouth  of  his  holy  proph- 
ets, which  have  been  since  the  world  began: 

71  That  we  should  be  saved  from  our  enemies, 
and  from  the  hand  of  all  that  hate  us ; 

72  To  perform  the  mercy  prumised  to  our 
fathers,  and  to  remember  his  holy  covenant ; 

73  The  oath  which  he  sware  to  our  Father  Abra- 
ham, 

74  That  he  would  grant  imto  us,  that  we  being 
delivered  out  of  the  hand  of  our  enemies  might 
serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him,  all 
the  days  of  our  life. 

76  And  thou,  child,  shalt  be  called  the  prophet 
of  the  Highest:  for  thou  shalt  go  before  the  face  of 
the  Lord  to  prepare  his  ways; 

77  To  give  knowledge  of  salvation  unto  his 
people  by  the  remission  of  their  sins, 

78  Through  the  tender  mercy  of  our  God; 
whereby  the  dayspring  from  on  high  hath  visited 


59  joiced  with  her.  And  it  came  to  pass  on 
the  eighth  day,  that  they  came  to  circum- 
cise the  child ;  and  they  would  have  called 
him    Zacharias,   after    the   name  of    his 

60  father.  And  his  mother  answered  and 
said,  Not  so;  but  he  shall  be  called  John. 

61  And  they  said  unto  her,  There  is  none  of 
thy  kindred  that  is  called  by  this  name. 

62  And  they  made  signs  to  his  father,  what 

63  he  would  have  him  called.  And  he  asked 
for  a  writing  tablet,  and  wrote,  saying, 
His  name  is  John.     And  they  marvelled 

64  all.  And  his  mouth  was  opened  immedi- 
ately, and  his  tongue  loosed,  and  he  spake, 

65  blessing  God.  And  fear  came  on  all  that 
dwelt  round  about  them:  and  all  these 
sayings  were  noised  abroad  throughout  all 

66  the  hill  country  of  Judaja.  And  all  that 
heard  them  laid  them  up  in  their  heart, 
saying.  What  then  shall  this  child  be? 
For  the  hand  of  the  Lord  was  with  him. 

67  And  his  father  Zacharias  was  filled  with 
the  Holy  Ghost,  and  prophesied,  saying, 

68  Blessed  be  the  Lord,  the  God  of  Israel ; 
For  he   hath  visited   and  wrought   re- 
demption for  his  people, 

69  And  hath  raised  up  a  horn  of  salvation 

for  us 
In  the  house  of  his  servant  David 

70  (As  he  spake  by  the  mouth  of  his  holy 

prophets  which  have  been  since  the 
world  began), 

71  Salvation  from  our  enemies,  and  from 

the  hand  of  all  that  hate  vis  ; 

72  To  shew  mercy  towards  our  fathers. 
And  to  remember  his  holy  covenant ; 

73  The  oath  which  he  sware  unto  Abraham 

our  father, 

74  To  grant  unto  us  that  we  being  delivered 

out  of  the  hand  of  our  enemies 
Should  serve  him  without  fear, 

75  In  holiness  and  righteousness  before  him 

all  our  days. 

76  Yea  and  thou,  child,  shalt  be  called  the 

prophet  of  the  Most  High: 
For  thou  shalt  go  before  the  face  of  the 
Lord  to  make  ready  his  ways ; 

77  To  give  knowledge   of    salvation  unto 

his  people 
In  the  remission  of  their  sins, 

78  Because  of   the  i  tender  mercy  of  our 

God, 
2  Whereby  the  dayspring  from  on  high 
3  shall  visit  us. 


»  Or,  heart  of  mercy.    ^  Or,  Wherein.    ^  Many  ancient  authoritioa  read  hath  visited  us. 

63.  They  made  signs  to  his  father.    This  shows  that  he  had  become  deaf  as  well  as  dumb. 
63.  He  asked.    By  signs.    A  writing  tablet.    Probably  a  tablet  smeared  with  wax. 

67.  Filled  with  the  Holy  Ghost.     Inspired. 

68.  He  hath  visited,  etc.  Zacharias  speaks  prophetically  of  the  gospel  day.  Wrought  redemption  is 
better,  "  made  a  ransom." 

69.  Horn  of  salvation.  The  horn  was  an  Oriental  symbol  of  strength.  Hence  this  phrase  is  equivalent 
to  strong,  or  sure,  salvation.  In  the  house  of  his  servant  David.  This  does  not  refer  to  the  new-born  John, 
but  to  the  unborn  Jesus,  who  was  descended  from  David. 

70.  Which  have  been  since  the  world  began.    Simply,  "  from  of  old,"  or  "  from  ancient  times." 

71.  Salvation  from  our  enemies.     Referiing  to  the  "  horn  of  salvation  "  in  verse  69. 

72.  The  fathers  still  live,  and  God  shows  mercy  to  them. 

73.  Wliich  he  sware  unto  Abraham.  The  Abrahamic  promise  of  blessing  to  his  seed  is  here  interpreted 
to  refer  to  the  Messianic  developments. 

~G.  Ihou,  child.  Zacharias,  after  praising  God  for  the  coming  Messiah,  turns  to  his  babe,  who  was  to  be 
Messiah's  foreranner.     Go  before  the  Lord  to  make  ready  his  ways.     Allusion  to  Mai.  3 :  1. 

7S.  The  dayspring  ;  i.e.,  the  dawning,  or  sun-rising.  This  gospel  light  comes  from  God's  "  heart  of  mercy  " 
(margin). 

123 


The  birth 


ST.    LUKE,    II. 


of  Christ, 


79  To  give  light  to  them  that  sit  in  darkness  and 
in  the  shadow  of  death,  to  guide  our  feet  into  the 
way  of  peace. 

80  And  the  child  grew,  and  waxed  strong  in 
spirit,  and  was  in  the  deserts  till  the  day  of  his 
shewing  unto  Israel. 


79  To  shine  upon  them  that  sit  in  dark- 

ness and  the  shadow  of  death ; 
To  guide  our  feet  into  the  way  of  peace. 

80  And  the  child  grew,  and  waxed  strong 
in  spirit,  and  was  in  tlie  deserts  till  the  day 
of  his  shewing  unto  Israel. 


CHAPTER    II. 


1.  Augustus  taxeth  all  the  Eoman  empire,  6.  The  nativity  of  Christ,  8.  One  angel  relateth  it  to  the  shep- 
herds !  13.  many  sing  praises  to  God  for  it,  21,  Christ  is  circumcised.  22,  Mary  purified,  28.  Simeon 
and  Anna  prophesy  of  Christ :  40.  who  increaseth  in  wisdom,  46,  questioneth  in  the  temple  with  the  doctors, 
51.  and  is  obedient  to  his  parents. 


1  And  it  came  to  pass  in  those  days,  that  there 
went  out  a  decree  from  Caesar  Augustus,  that  all 
the  world  should  be  taxed. 

2  {And  this  taxing  was  first  made  when  Cyreni- 
us  was  governor  of  Syria. ) 

3  And  all  went  to  be  taxed,  every  one  into  his 
own  city. 

■4  And  Joseph  also  went  up  from  Galilee,  out 
of  the  city  of  Nazareth,  into  Judtea,  unto  the  city 
of  David,  which  is  called  Bethlehem;  (because  he 
was  of  the  house  and  lineage  of  David:) 

5  To  be  taxed  with  Mary  his  espoused  wife, 
being  great  with  child. 

6  And  so  it  was,  that,  while  they  were  there, 
the  days  were  accomplished  that  she  should  be 
delivered. 

7  And  she  brought  forth  her  firstborn  son,  and 
wrapped  him  in  swaddling  clothes,  and  laid  him 
in  a  manger;  because  there  was  no  room  for  them 
in  the  inn. 

8  And  there  were  in  the  same  country  shepherds 
abiding  in  the  field,  keeping  watch  over  their  flock 
by  night. 

9  And,  lo,  the  angel  of  the  Lord  came  upon 
them,  and  the  glory  of  the  Lord  shone  round  about 
them:  and  they  were  sore  afraid. 

10  And  the  angel  said  unto  them.  Fear  not:  for, 
behold,  I  bring  you  good  tidings  of  great  joy, 
■which  shall  be  to  all  people. 

11  For  unto  you  is  born  this  day  in  the  city  of 
David  a  Saviour,  which  is  Christ  the  Lord. 

12  And  this  x/iall  be  a  sign  unto  you;  Ye  shall 
find  the  babe  wrapped  in  swaddling  clothes,  lying 
in  a  manger. 


1  Now  it  came  to  pass  in  those  daj-s,  there 
went  out  a  decree  from  Caesar  Augustus, 
that   all  Uhe  world   should  be    enrolled. 

2  This  was  the  first  enrolment  made  when 

3  Quirmivis  was  governor  of  Syria,  And 
all  went  to  enrol  themselves,  every  one  to 

4  his  own  city.  And  Joseph  also  went  up 
from  Galilee,  out  of  the  city  of  Nazareth, 
into  Juchea,  to  the  city  of  David,  which 
is  called  Bethlehem,  because  he  was  of  the 

5  house  and  family  of  David  ;  to  enrol  him- 
self with  Mary,  who  was  betrothed  to  him, 

6  being  great  with  child.  And  it  came  to 
pass,  while  they  were  there,  the  days  wire 
fulfilled   that    she   should    be    delivered. 

7  And  she  brought  forth  her  firstborn  son; 
and  she  wrapped  him  in  swaddling  clothes, 
and  laid  him  in  a  manger,  because  there 
■was  no  room  for  them  in  the  inn. 

8  And  there  were  shepherds  in  the  same 
countiy  abiding  in  the  field,  and  keeping 

9  2  watch  by  night  over  their  flock.  And  an 
angel  of  the  "Lord  stood  by  them,  and  the 
glory  of    the   Lord    shone    round    about 

10  them:  and  they  were  sore  afraid.  And 
the  angel  said  unto  them.  Be  not  afraid; 
for  behold,  I  bring  you  good  tidings  of 
great  joy  which  shall  be  to  all  the  people : 

11  for  there  is  born  to  you  this  day  in  the 
city  of  David  a  Saviour,  which  is  ^  Christ 

12  the  Lord.  And  this  is  the  sign  imto  you; 
Ye  shall  find  a  babe  w^rapped  in  swaddling 

13  clothes,  and  lying  in  a  manger.  And 
suddenly  there  was  -witli  the  angel  a  nml- 


Gr.  the  inhabited  earth.    ^  Or,  night-icatches.    »  Or,  Anointed  Lord. 


1.  Caesar  Augustus  was  the  grand-nephew  of  the  great  general  and  conqueror  of  Gaul,  .Tulius  Ciesar,  aud 
became  the  first  emperor  of  Rome,  in  the  year  29  before  Christ,  at  the  age  of  thirty-four.  He  reigned  forty-two 
years,  dying  in  the  year  14  after  Christ,  <it  the  age  of  seventy-six.  His  original  name  was  Caius  Octavius;  but,  after 
his  adoption  by  his  grand-uncle,  it  became  Caius  .Julius  Caesar  Octavianus.  The  name  Augustus,  by  which  he  is 
generally  known,  was  a  title  conferred  upon  him  by  the  Roman  Senate  and  people  in  the  third  year  of  his  reign. 
The  titles  of  both  "  Augustus  "  and  "  Caesar  "  were  given  to  his  successors  (see  Acts  25  :  21,  25).  All  the  world 
should  be  eurolled.     This  was  in  accordance  with  his  plan  of  consolidating  the  empire. 

2.  This  was  the  first  enrolment  made  when  Quiriniiis  was  governor  of  Syria.  Or,  "this  enrol- 
ment was  made  first  when  Quirinius,"  etc.  Either  it  was  begun  now,  and  completed  when  Quirinius  was  governor 
of  Syria  ten  years  later,  or  Quirinius  was  twice  governor  of  Syria,  and  this  enrolment  was  the  first  he  made  (during 
his  first  administration),  he  resuming  and  completing  it  in  his  second  administration.  It  is  believed,  but  not  fully 
proved,  th,it  Quirinius,  who  was  a  favorite  officer  of  both  Augustus  and  his  successor  Tiberius,  was  governor  of 
Syria  in  B.C.  4,  and  again  in  A.l).  6. 

4.  Went  up.  It  was  customary  to  look  upon  a  progress  toward  a  country's  capital  as  a  going  xip.  In  the  case 
of  a  journey  from  Nazareth  to  Hethlehem  (near  Jerusalem),  it  was  literally  a  going  up  to  higher  grouud.  Bethlehem 
was  six  miles  south  of  .Jerusalem. 

8.  Abiding  in  the  field  —  by  night.  This  seems  to  prove  that  Dec.  25  cannot  be  the  time  of  our  Lord's 
birth.     Shepherds  in  the  neighborhood  of  Bethlehem  would  seek  shelter  in  a  winter  night. 

11.  Which  is  Christ  the  L.ord  ;  or,  the  Lord  Messiah.  The  Judsean  shepherds  would  at  once  understand 
what  was  meant.    The  long-promised  Saviour  of  Israel  was  indicated.    The  words  of  the  angel  and  the  visiou  of  the 

124 


A  multitude  of  the 


ST.    LUKE,    11. 


heavenly  host  sing  praises  to  God. 


13  And  suddenly  there  was  with  the  angel  a 
multitude  of  the  heavenly  host  praising  God,  and 
saying, 

14  Glory  to  God  in  the  highest,  and  on  earth 
peace,  good  will  toward  men. 

1.5  And  it  came  to  pass,  as  the  angels  were  gone 
away  from  them  into  heaven,  the  shepherds  said 
one  to  another,  Let  us  now  go  even  unto  Bethle- 
hem, and  see  this  thing  which  is  come  to  pass, 
which  the  Lord  hath  made  known  mito  us. 

10  And  they  came  with  haste,  and  found  Mary, 
and  Joseph,  and  the  babe  lying  in  a  manger. 

17  And  when  they  had  seen  it,  they  made  known 
abroad  the  saying  which  was  told  them  concerning 
this  child. 

18  And  all  they  that  heard  it  wondered  at  those 
things  which  were  told  them  by  the  shepherds. 

19  But  Mary  kept  all  these  things,  and  pondered 
them  in  her  heart. 

20  And  the  shepherds  returned,  glorifying  and 
praising  God  for  all  the  things  that  they  had  heard 
and  seen,  as  it  was  told  unto  them. 

21  And  when  eight  days  were  accomplished  for 
the  circumcising  of  the  child,  his  name  was  called 
JESUS,  which  was  so  named  of  the  angel  before 
he  was  conceived  in  the  womb. 

22  And  when  the  days  of  her  purification  ac- 
cording to  the  law  of  Moses  were  accomplished, 
they  brought  him  to  Jerusalem,  to  present  him  to 
the  Lord; 

23  (As  it  is  written  in  the  law  of  the  Lord, 
Every  male  that  openeth  the  womb  shall  be  called 
holy  to  the  Lord;) 

24  And  to  offer  a  sacrifice  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A  pair  of 
turtle-doves,  or  two  young  pigeons. 

25  And,  behold,  there  was  a  man  in  Jerusalem, 
whose  nameioas  Simeon;  and  the  same  man  wos 
just  and  devout,  waiting  for  the  consolation  of  Is- 
rael :  and  the  Holy  Ghost  was  upon  him. 


titude  of  the  heavenly  host  praising  God, 
and  saying, 

14  Glory  to  God  in  the  highest. 

And  on  earth  ^  peace  among  ^nien  in 
whom  he  is  well  pleased. 

15  And  it  came  to  pass,  when  the  angels 
went  away  from  them  into  heaven,  the 
shepherds  said  one  to  another.  Let  us  now 
go  even  unto  Bethlehem,  and  see  this 
=*  thing  that  is  come  to  pass,  which  the 

16  Lord  hath  made  known  unto  us.  And 
they  came  with  haste,  and  found  both 
Mary  and  Joseph,  and  the  babe  lying  in 

17  the  manger.  And  when  they  saw  it,  they 
made  known  concerning  the  saying  which 
was   spoken   to   them   about    this    child. 

18  And  all  that  heaixl  it  wondered  at  the 
things  which  were  spoken  unto  them  by 

19  the  shepherds.  But  Mary  kept  all  these 
*  sayings,  pondering  them   in   her  heart. 

20  And  tlie  shepherds  returned,  glorifying 
and  praising  God  for  all  the  things  that 
they  had  heard  and  seen,  even  as  it  was 
spoken  unto  them. 

21  And  when  eight  days  were  fulfilled  for 
circumcising  him,  his  name  was  called 
Jesus,  which  was  so  called  by  the  angel 
before  he  was  conceived  in  the  womb. 

22  And  when  the  days  of  their  purification 
according  to  the  law  of  Moses  were  ful- 
filled, they  brought  him  up  to  .Jerusalem, 

23  to  present  him  to  the  Lord  (as  it  is  writ- 
ten in  the  law  of  the  Lord,  Every  male 
that   openeth   the  womb   shall  be   called 

24  holy  to  the  Lord),  and  to  offer  a  sacrifice 
according  to  that  which  is  said  in  the  law 
of  the  Lord,  A  pair  of  turtledoves,  or  two 

25  young  pigeons.  And  behold,  there  was  a 
man  in  Jerusalem,  whose  name  was  Sime- 
on ;  and  this  man  was  righteous  and  de- 
vout, looking  for  the  consolation  of  Israel  .• 

26  and  the  Holy  Spirit  was  upon  him.    And 


Many  ancient  authorities  read  peace,  good  pleasure  among  r 

*  Or,  things. 


Gr.  tnen  of  good  pleasure.    ^  Or,  saying. 


God. 


Wiiich  the 


angelic  host  (verse  13)  settled  the  question  with  them.     They  linew  that  the  revelation  was  frc 
Lord  hath  made  Isnown  unto  us,"  is  their  language  in  verse  15. 

14.  Among  men  in  whom  he  is  well  pleased.  This  change  from  the  Old  Version,  "good  will  toward 
men,"  is  based  on  the  reading  in  the  four  principal  uncials  and  the  Latin  versions  and  Fathers.  All  the  other  uncials 
aud  versions  have  the  reading  adopted  in  the  Old  Version,  which  to  our  mind  seems  every  way  the  better.  If  Origen 
read  euSoxias,  he  evidently  took  it  with  ^'ip^vt],  aud  not  with  avOpiliiTOK: ;  for  (according  to  Jerome's  version)  he  read  it 
"  pax  bonae  voluntatis,"  the  peace  arising  from  good  will,  aud  not  the  men  of  good  will.  In  the  highest.  See  on 
MaU.  21 :  9. 

1.^.  Into  heaven.  Into  the  material  heaven;  i.e.,  upward,  out  of  the  sight  of  the  shepherds.  Even  unto 
Bethlehem.    As  far  as  to  Bethlehem.     They  were  evidently  a  long  distance  from  the  town. 

16.  With  haste.    They  left  their  flocks  unguarded,  so  great  was  their  excitement. 

17.  The  "  abroad  "  of  the  Old  Version  is  properly  omitted.     The  "  making  known  "  was  to  those  present. 

20.  Gl«»rifying  and  praisinj;  God.  These  shepherds  were  a  type  and  specimen  of  the  thousands  of  humble 
souls  to  whom  the  gospel  came,  while  the  proud  aud  lofty  ones  remained  in  darkness.  If  we  read  the  gospel-story 
between  the  lines,  we  see  much  to  comfort  and  rejoice  our, hearts  in  the  humbler  walks  of  life. 

31.  It  was  the  Jewish  custom  to  name  the  child  at  circumcisiou,  aud  that  rite  was  appointed  for  the  eighth  day 
(Gen.  17  :  12).     We  derive  our  practice  of  naming  the  child  at  baptism  from  this.     Jesus.     See  chap.  1 :  31. 

23.  Purification  according  to  tlie  law  of  Moses.  See  Lev.  12.  Their  purification.  Overwhelming 
authority  reads  their,  and  not  "  her."  The  child  seems  to  have  been  connected  with  the  defilement,  although  thi-s 
is  not  stated  in  the  law.  Our  Lord,  who  knew  no  sin,  became  sin  for  us.  Hence,  as  a  type  of  this,  he  bore  cere- 
monial defilement.     Up.    See  on  verse  4. 

23.  As  it  is  written  (Exod.  13:  2).  The  firstborn  males  were  holy  to  the  Lord,  because  of  the  preservation 
of  the  firstborn  of  Israel,  when  the  firstborn  of  Egypt  were  destroyed  (Exod.  12:27-29).  They  were  therefore  to 
be  redeemed  from  personal  service  by  a  redemption  price  (Exod.  13 :  13,  15). 

24.  A  pair  of  turtled<»ves,  etc.  See  Lev.  12  :  8.  One  was  for  the  olah,  and  the  other  for  the  chattath.  The 
olah  was  the  burnt-offering  for  general  wickedness,  and  the  chattath  was  the  sin-offering  for  the  special  offence  or 
nncleanness.  These  victims  tor  sacrifice,  rather  than  a  lamb  for  the  burnt-offering  aud  a  turtle-dove  for  the  siu- 
offering,  prove  that  the  family  was  poor  (see  Lev.  12 :  8). 

25.  The  consolation  of  Israel.  The  Messiah  (compare  Isa.  40:1-11).  The  Holy  Ghost  was  upon 
him.    He  was  uuder  special  divine  guidance  and  inspiration. 

125 


Simeon  and  Anna 


ST.    LUKE,    II. 


prophesy  of  Christ. 


26  And  it  was  revealed  unto  him  bj^  the  Holy 
Ghost,  that  he  should  not  see  death,  before  he  had 
seen  the  Lord's  Christ. 

27  And  he  came  by  the  Spirit  into  the  temple: 
and  when  the  parents  brought  in  the  child  Jesus, 
to  do  for  him  after  the  custom  of  the  law, 

28  Then  took  he  him  up  in  his  arms,  and  blessed 
God,  and  .said, 

29  Lord,  now  lettest  thou  thy  servant  depart  in 
peace,  according  to  thy  word: 

30  For  mine  eyes  have  seen  thy  salvation, 

31  Which  thou  hast  prepared  before  the  face  of 
all  people; 

32  A  light  to  lighten  the  Gentiles,  and  the  glory 
of  thy  people  Israel. 

oo  And  Joseph  and  his  mother  marvelled  at 
those  things  which  were  spoken  of  him. 

;]4  And  Simeon  blessed  them,  and  said  unto 
Mary  his  mother,  Behold,  this  child  is  set  for  the 
fall  and  rising  again  of  many  in  Israel;  and  for  a 
sign  which  shall  be  spoken  against; 

35  ( Yea,  a  sword  shall  pierce  through  thy  own 
soul  also, )  that  the  thoughts  of  many  hearts  may 
be  revealed. 

36  And  there  was  one  Anna,  a  prophetess,  the 
daughter  of  Phanuel,  of  the  tribe  of  Aser:  she  was 
of  a  great  age,  and  had  lived  with  an  husband 
seven  years  from  her  virginity; 

37  And  she  uuin  a  widow  of  about  fourscore  and 
four  years,  which  departed  not  from  the  temple, 
but  served  God  with  fastings  and  prayers  night 
and  day. 

38  And  she  coming  in  that  instant  gave  thanks 
likewise  unto  the  Lord,  and  spake  of  him  to  all 
them  that  looked  for  redemption  in  Jerusalem. 

39  And  when  they  had  performed  all  things  ac- 
cording to  the  law  of  the  Lord,  they  returned  into 
Galilee,  to  their  own  city  Nazareth. 

40  And  the  child  grew,  and  waxed  strong  in 
spirit,  filled  with  wisdom:  and  the  grace  of  God 
was  upon  him. 

41  "Now  his  parents  went  to  Jerusalem  every 
year  at  the  feast  of  the  passover. 


38 


40 


it  had  been  revealed  unto  him  by  the 
Holy  Spirit,  that  he  should  not  see  death, 
before  he  had  seen  the  Lord's  Christ. 
And  he  came  in  the  Spirit  into  the  tem- 
l)le:  and  when  the  parents  brought  in  the 
child  Jesus,  that  they  might  do  concern- 
ing him  after  the  custom  of  the  law,  tlien 
he  received  him  into  his  arms,  and  blessed 
God,  and  said. 

Now  lettest  thou  thy  i  servant  depart,  O 
■2  Lord, 

According  to  thy  word,  in  peace  ; 

For  mine  eyes  have  seen  thy  salvation. 

Which  thou  hast  preijared  before  the 

face  of  all  peoples  ; 

A  light  for  ^  revelation  to  the  Gentiles, 

And  the  glory  of  thy  people  Israel. 
And  his  father  and  liis  mother  \\  ere  mar- 
velling at  the  things  which  were  spoken 
concerning  him;  and  Simeon  Itlcs.sed 
them,  and  said  unto  Mary  his  mother. 
Behold,  this  c/tild  is  set  for  the  falling 
and  rising  vip  of  many  in  Israel ;  and  for 
a  sign  which  is  spoken  against ;  yea  and 
a  sword  shall  pierce  through  thine  own 
soul;  that  thoughts  out  of  many  hearts 
may  be  revealed.  And  there  was  one 
Anna,  a  prophetess,  the  daughter  of 
Phanuel,  of  the  tribe  of  Asher  (she  was 
*  of  a  great  age,  having  lived  witli  a  hus- 
band seven  years  from  her  virginity,  and 
she  had  been  a  widow  even  for  fourscore 
and  four  years),  which  deitarted  not  from 
the  temple,  worsliiiiping  with  fastings  and 
supplications  niglu  and  day.  Anil  coming 
up  at  that  very  hour  she  gave  thanks  unto 
God,  and  spake  of  him  to  all  them  that 
were  looking  for  the  redemjjtion  of  Jeru- 
salem. And  when  they  had  accomplislicd 
all  things  that  were  according  to  tlic  law 
of  the  Lord,  they  returned  into  Galilee,  to 
their  own  city  Nazareth. 

And  the  child  grew,  and  waxed  strong. 


Gr.  bond-servant.    ^  Gr.  Maater.    ^  Or,  tfie  unveiling  of  the  Gentiles.    *  Gr.  advanced  in  mani/  dai/s. 


26.  The  Lord's  Christ ;  i.e.,  the  Lord's  anointed  (see  on  Matt.  1 :  10,  and  compare  Ps.  2 :  2  with  Acts 
4:  20). 

87.  That  they  miRht  do  concerning  him  after  tlie  custom  of  tlie  law.  Present  the  sacrifices  pre- 
scribed, forty  days  after  the  birth. 

a9.  Now  lettest  thou.  This  inspired  hymn  of  Simeon  is  known  ecclesiastically  as  the  "  Xunc  dimittis," 
from  the  first  words  of  the  Latin  translation,  "  Nunc  dimittis  serviim  tuum,  Domine."  It  is  an  acknowledgment  of 
Jesus  as  the  Messiah.  The  first  expression  is  very  generally  misunderstood,  being  taken  for  a  prayer,  as  if  it  were, 
"  Now  let  thy  servant,"  etc.  It  is  a  declaration  that  (Jod  was  now  permitting  his  servant  to  depart  in  peace  :  "  Now 
thou  art  dismissing  me  to  the  other  world,  by  this  fulfilment  of  thy  promise." 

31.  All  peoples  — Gentiles.  'J'he  universality  of  the  gospel-church,  so  hateful  a  doctrine  to  the  bigoted 
Jew,  is  here  most  emphatically  declared. 

34.  For  tlie  fallinjE;  and  rising  up,  etc.  For  the  fall  of  some,  and  rising  up  of  others,  as  well  as  for  the 
fall  and  rising  up  of  the  same  persons.  Isa.  8;  14,  l.'j,  and  2  Cor.  2:  15,  16,  illustrate  the  same  idea.  Jesus  was  to 
be  the  test  of  godliness  to  all.  For  a  sign,  etc.  Jesus  was  a  grand  sign  of  God's  grace,  promised  in  the  prophets; 
but  this  sign  was  opposed  and  maligned  by  the  Jews. 

35.  A  sword  shall  pierce,  etc.  Mary  should  suffer,  both  in  her  struggles  of  heart  before  her  full  appre- 
ciation of  her  divine  Son,  and  in  her  witness  of  his  sufferings.  Tliat  thouglits  out  of  many  hearts  may  be 
revealed.  This  belongs  to  the  entn-c  sentence  preceding.  Christ's  whole  career  and  position  was  to  develop  the 
different  heart-conditions  of  men. 

.36.  Anna.  The  Hebrew  "  Hannah."  Of  the  tribe  of  Asher.  Many  of  the  other  tribes  were  united  with 
the  children  of  .Tudah  in  the  re-establishment  of  the  land  after  the  Captivity.  They  had  beeu  left  in  the  land  by  the 
Assyrian  and  Babylonian  conquerors.  Of  a  great  age.  If  she  married  at  fourteen,  she  must  have  been  now  a 
hundred  and  five  years  old. 

37.  Departed  not  from  the  temple.  Was  permitted,  on  account  of  her  great  age,  to  have  her  abode  in 
one  of  the  outer  buildings  of  the  temple,  so  as  to  be  near  at  every  service. 

.38.  Coining  up.  The  same  verb  is  translated  "  stood  by  "  in  verse  0.  It  implies  both  ideas.  Tlie  redemp- 
tion of  JerusaliMn.  Not  "  in  Jerusalem,"  as  the  Old  ^'ersion  has  it.  Jerusalem  is  here  considered  as  the  expo- 
nent of  the  church  of  God. 


120 


I'lfiyi,,    Kiiillillili 


/sr 


r>^ 


I   MUST   BE   ABOUT   MY   FATHERS   BUSINESS' 


Christ  being  in  tte  temple 


ST.    LUKE,    TI. 


questionetli  and  answereth  tlie  doctors. 


42  And  when  he  was  twelve  years  old,  they 
went  up  to  Jerusalem  after  the  custom  of  the 
feast. 

43  And  when  they  had  fulfilled  the  days,  as 
they  returned,  the  child  Jesus  tarried  behind  in 
Jerusalem;  and  Joseph  and  his  mother  kncAv  not 
of  it. 

4A  But  they,  supposing  him  to  have  been  in  the 
company,  went  a  day's  journey;  and  they  sought 
him  among  t/icir  kinsfolk  and  acquaintance. 

45  And  when  they  found  him  not,  they  turned 
back  again  to  Jerusalem,  seeking  him, 

46  And  it  came  to  pass,  that  after  three  days 
they  found  him  in  the  temple,  sitting  in  tlie  midst 
of  the  doctors,  both  hearing  them,  and  asking 
them  questions. 

47  And  all  that  heard  him  were  astonished  at 
his  understanding  and  answers. 

48  And  when  they  saw  him,  they  were  amazed : 
and  his  mother  said  unto  him,  Son,  why  hast  thou 
thus  dealt  with  us  ?  behold,  thy  father  and  I  have 
sought  thee  sorrowing. 

49  And  he  said  unto  them,  How  is  it  that  ye 
sought  me  ?  wist  ye  not  that  I  must  be  about  my 
Father's  business  ? 

50  And  they  imderstood  not  the  saying  which 
he  spake  unto  them. 

51  And  he  went  down  with  them,  and  came  to 
Nazareth,  and  was  subject  unto  them:  but  his 
mother  kept  all  these  sayings  in  her  heart. 

52  And  Jesus  increased  in  wisdom  and  stature, 
and  in  favom*  with  God  and  man. 


1  filled  with  wisdom:  and  the  grace  of  God 
was  upon  him. 

41  And  his  parents  went  every  year  to 
Jerusalem  at  the  feast  of  the  passover. 

42  And  when  he  was  twelve  years  old,  they 
went  up  after  the  custom  of  the  feast ; 

43  and  when  they  had  fulfilled  the  days,  as 
they  were  returning,  the  boy  Jesus  tarried 
behind    in    Jerusalem;    and   his  parents 

44  knew  it  not ;  but  supposing  him  to  be  in 
the  company,  they  went  a  day's  journey; 
and    they    sought  for  him  among  their 

45  kinsfolk  and  acquaintance;  and  when 
they  found  him  not,  they  returned  to  Jeru- 

46  salem,  seeking  for  him.  And  it  came  to 
pass,  after  three  days  they  found  him  in 
the   temple,   sitting  in  the  midst  of   the 

2  doctors,  both  hearing  them,  and  asking 

47  them  questions:  and  all  that  heard  him 
were  amazed  at  his  understanding  and  his 

48  answers.  And  when  they  saw  him,  they 
were  astonished:  and  his  mother  said 
unto  him,  ^  Son,  why  hast  thou  thus  dealt 
with  us  ?  behold,  thy  father  and  I  sought 

49  thee  sorrowing.  And  he  said  unto  them, 
How  is  it  that  ye  sought  me  ?  wist  ye  not 
that  I  must  be'* in  my  Father's  house? 

.50  And  they  understood  not  the  saying  which 

51  he  spake  unto  them.  And  he  went  down 
with  them,  and  came  to  Xazareth;  and 
he  was  subject  unto  them :  and  his  mother 
kept  all  t/iese  ^sayings  in  her  heart. 

52  And  Jesus  advanced  in  wisdom  and 
** stature,  and  in  ^favour  with  God  and 
men. 


Or,  about  my  Father's  business.    Gr.  i7i  t/ie  things 


1  Gtr.  becoming  full  of  loisdoni.    ^  Or,  teachers.    ^  Gr.  Child.        ^., ^  . 

of  my  Father.    °  Or,  things.    ^  Or,  age.    '  Or,  grace 

40.  Filled  witli  wisdom.  Margin,  "  becoming  full  of  isisdom."  A  progress  is  indicated.  The  words  "  in 
spirit"  of  the  Old  Version  are  omitted.  If  received,  they  would  refer  to  his  spiritual  nature  as  distinct  from  the 
corporeal;  and  that  is  denoted  by  the  phrase,  "  becoming  filled  with  wisdom."  The  grace  of  God  was  upon 
him.     Special  favor  from  God  prepai-ed  him  for  his  special  work. 

43.  Twelve  years  old.  The  Passover  occurred  near  the  spring  equinox.  All  males  were  required  to  attend 
the  three  great  festivals  at  .Jerusalem.  The  women  were  accustomed  to  go  only  to  the  Passover.  At  twelve  years 
of  age  the  males  began  attendance. 

4.3.  Fulfilled  the  days  of  the  feast,  seven  days.  His  parents.  According  to  appearance  and  general 
supposition.  Some  uncials  and  versions  read,  "  Joseph  and  his  mother,"  which  seems  to  be  an  alteration,  lest  the 
phrase  should  be  misunderstood.    But  in  verse  41  it  had  already  occurred. 

46.  Doctors.  Teachers.  Jesus  was  not  trying  to  pose  the  teachers,  but  was  actually  learning  from  them  by 
question  and  answer. 

48.  Thy  father.    A  necessary  style  of  speech  under  the  circumstances. 

49.  In  my  Father's  house.  Rather,  with  the  Old  Version,  "  in  (or  about)  my  Father's  business."  Hia 
Father  was  he  whom  he  obeyed  by  staying  at  Jerusalem,  not  the  one  to  whom  he  had  caused  sorrow  (verse  48). 

51.  Subject  unto  them.    Notwithstanding  the  grace  that  had  been  vouchsafed  him. 

52.  Jesua'  growth  in  body  and  mind  shows  his  thorough  human  life. 

127 


The  preaching  and 


ST.    LUKE,    TIL 


baptism  of  John, 


CHAPTER    III. 

1.  The  preaching  and  baptism  of  John !  15.  his  testimony  of  Christ.     20.  Herod  imprisoneth  John.     21.  Christ 
baptized,  receiveth  testimony  from  heaven.     23.  The  age,  and  genealogy  of  Christ  from  Joseph  upwards. 


1  Xow  in  the  fifteenth  year  of  the  reiirn  of 
Tiberius  Ciesar,  Pontius  Pihite  being  governor  of 
Judiea,  and  Herod  being  tetraroh  of  GaHlee,  and 
his  brother  PiiiUp  tetrarch  of  Ituriea  and  of  the 
region  of  Trachonitis,  and  Lysanias  the  tetrarch 
of  Abilene, 

2  Annas  and  Caiaphas  being  the  high  priests, 
the  word  of  God  came  unto  John  the  son  of 
Zacharias  in  the  -wilderness. 

3  And  he  came  into  all  the  country  about  Jor- 
dan, preaching  the  baptism  of  repentance  for  the 
remission  of  sins; 

4  As  it  is  written  in  the  book  of  the  words  of 
Esaias  the  prophet,  saying,  The  voice  of  one  cry- 
ing in  the  wilderness.  Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 

o  Every  valley  shall  be  filled,  and  every  moun- 
tain and  hill  shall  be  brought  low;  and  the  crooked 
shall  be  made  straight,  and  the  rough  ways  shall 
be  made  smooth; 

6  And  all  flesh  shall  see  the  salvation  of  God. 

7  Then  said  he  to  the  multitude  that  came 
forth  to  be  baptized  of  him,  O  generation  of  vipers, 
who  hath  warned  you  to  flee  from  the  wrath  to 
come '? 

8  Bring  forth  therefore  fruits  worthy  of  repent- 
ance, and  begin  not  to  say  within  yourselves,  We 
have  Abraham  to  our  father:  for  I  say  unto  you, 
That  God  is  able  of  these  stones  to  raise  up  chil- 
dren unto  Abraham. 

9  And  now  also  the  axe  is  laid  unto  the  root  of 
the  trees :  every  tree  therefore  which  bringeth  not 
forth  good  fruit  is  hewn  down,  and  cast  into  the 
fire. 

10  And  the  people  asked  him,  saying,  What 
shall  we  do  then  ? 

11  He  answereth  and  saith  unto  them,  He  that 
hath  two  coats,  let  him  impart  to  him  that  hath 
none;  and  he  that  hath  meat,  let  him  do  likewise. 

12  Then  came  also  publicans  to  be  baptized, 
and  said  unto  him,  INLaster,  what  shall  we  do  ? 

13  And  he  said  unto  them,  P^xact  no  more  than 
that  which  is  appointed  you. 


1  Xow  in  the  fifteenth  year  of  the  reign 
of  Tiberius  Cajsar,  Ponfius  Pilate  being 
governor  of  Juda?a,  and  Herod  being  te- 
trarch of  Galilee,  and  his  brother  Plnlip 
tetrarch  of  the  region  of  Ituraea  and 
Trachonitis,    and    Lysanias    tetrarch    of 

2  Abilene,  in  the  high-priesthood  of  Annas 
and  Caiaphas,  the  word  of  God  came  unto 
John  the  son  of  Zacharias  in  the  wilder- 

3  ness.  And  he  came  into  all  the  region 
round  about  Jordan,  preaching  the  bap- 
tism of  repentance  unto  remission  of  sins  ; 

4  as  it  is  written  in  the  book  of  the  words  of 
Isaiah  the  prophet, 

The  voice  of  one  crying  in  the  wilder- 
ness. 
Make  ye  ready  the  way  of  the  Lord, 
Make  his  paths  straight. 

5  Every  valley  shall  be  filled, 

And   every  mountain  and  hill  shall  be 

brought  low; 
And  the  crooked  shall  become  straight, 
And  the  rough  ways  smooth  ; 

6  And  all  flesh  shall  see  the  salvation  of 

God. 

7  He  said  therefore  to  the  multitudes  that 
went  ovit  to  be  baptized  of  him,  Ye  off- 
spring of  vipers,  who  warned  you  to  flee 

8  from  the  wrath  to  come  ?  Bring  forth 
therefore  fruits  worthy  of  i  repentance, 
and  begin  not  to  say  within  yourselves, 
AVe  have  Abraham  to  our  father:  for  I 
say  unto  you,  that  God  is  able  of  these 
stones  to  raise  up  children  unto  Abraham. 

9  And  even  now  is  the  axe  also  laid  unto 
the  root  of  the  trees :  every  tree  therefore 
that  bringeth  not  forth  good  fruit  is  hewn 

10  down,  and  cast  into  the  fire.  And  the 
multitudes  asked  him,  saying.  What  then 

11  must  we  do?  And  he  answered  and  said 
unto  them,  He  that  hath  two  coats,  let 
him  impart  to  him  that  hath  none;  and 
he  that   hath  food,  let   him  do  likt\vi>c. 

12  And  there  came  also -publicans  to  be  liap- 


1  Or,  ijoiir  repentance.    2  See  margiual  note  on  Matt.,  verge  46. 


1.  Tiberius  Cfesar  was  the  second  emperor  of  Rome.  lie  began  to  reign  A. D.  14,  and  died  A. D.  37,  in  the 
KC-venty-ninth  year  of  his  age.  His  original  name  was  Tiberius  Claudius  Nero;  but,  when  his  mother  Livia  married 
,\ugustiis,  he  became  an  adopted  son  of  that  emperor,  with  the  name  of  Ca;sar.  He  was  great-graud-uncle  of  the 
infamous  Emperor  Nero,  and  almost  equalled  that  later  monarch  in  crueltj'  and  excess.  Pontius  Pilate.  See  on 
Mi-itt.  27:2.  He  was  really  "procurator"  of  Judica.  Herod  Anlipas,  the  tetrarch.  See  on  Matt.  14:1.  Philip. 
See  on  Matt.  14 : 1.  Itursea  and  Trachonitis  lay  contiguous  to  one  another,  north-east  of  Palestine,  on  the  eastern 
side  of  Hermon,  and  south  of  Damascus.  Lysanias  was  a  tributary  sovereign,  like  the  Herods,  under  Rome. 
Abilene  was  a  district  east  of  the  range  of  Antilibanus,  and  bordering,  at  the  south,  on  Galilee  and  Ituraea. 

2.  Annas  and  Caiaphas.     See  on  Matt.  26  : 3.     The  wilderness.     See  Matt.  3:1. 

3.  All  the  region  round  about  Jordan.  .Tohn  probably  moved  up  and  down  the  whole  .Jordan  valley,  from 
the  Dead  Sea  to  the  Sea  of  Galilee.  Baptism  of  repentance  unto  remission  of  sins.  The  repentance  (not 
the  baptism)  led  to  the  remission  of  sins.     See  on  >ratt.  3  : 1. 

4.  As  it  is  written  in  the  book  of  the  words  of  Isaiah  the  prophet.    Isa.  40:3-5. 

7.  Ye  oiTsprinK  of  vipers.  Addressed  to  the  Pharisees  and  Sadducees  (Matt.  3:7),  the  common  people 
doubtless  hearing  .John  (as  they  heard  Jesus,  Mark  12 :  37)  gladly.  But  the  presence  of  the  haughty  Pharisees  and 
Sadducees  caused  surprise. 

8.  Abraham  to  our  father;  i.e.,  Abraham  as  onr  father. 

11.  These  are  concrete  forms  of  e.vpressing  great  principles.     Universal  love  and  helpfulness  are  inculcated. 
13.  Publicans.     See  on  Matt.  5  :  46. 


John's  testimony 


ST.    LUKE,    Tir. 


of  Christ, 


14  And  the  soldiers  likewise  demanded  of  him, 
saying,  And  what  shall  we  do  ?  And  he  said  unto 
them,  Do  violence  to  no  man,  neither  accuse  any 
falsely;  and  be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and 
all  men  mused  in  their  hearts  of  John,  whether 
he  were  the  Christ,  or  not ; 

16  John  answered,  saying  unto  them  all,  I  in- 
deed baptize  you  with  water;  but  one  mightier 
than  I  cometh,  the  latchet  of  whose  shoes  I  am 
not  worthy  to  unloose:  he  shall  baptize  you  with 
the  Holy  Ghost  and  with  fire: 

17  Whose  fan  is  in  his  hand,  and  he  will  through- 
ly purge  his  floor,  and  will  gather  the  wheat  into 
his  garner  ;  but  the  chaff  he  will  burn  with  fire 
unquenchable. 

18  And  many  other  things  in  his  exhortation 
preached  he  imto  the  people. 

19  But  Herod  the  tetrarch,  being  reproved  by 
liim  for  Herodias  his  brother  Philip's  wife,  and 
for  all  the  evils  which  Herod  had  done, 

20  Added  yet  this  above  all,  that  he  shut  up 
John  in  prison. 

21  Now  when  all  the  people  were  baptized,  it 
came  to  pass,  that  Jesus  also  being  baptized,  and 
praying,  the  heaven  was  opened, 

22  And  the  Holy  Ghost  descended  in  a  bodily 
shape  like  a  dove  upon  him,  and  a  voice  came 
from  heaven,  which  said.  Thou  art  my  beloved 
Son;  in  thee  I  am  well  pleased. 

23  And  Jesus  himself  began  to  be  about  thirty 
years  of  age,  being  (as  was  supposed)  the  son  of 
Joseph,  which  was  the  son  of  Heli, 

24  Which  was  the  son  of  Matthat,  which  was 
the  son  of  Levi,  which  was  the  son  of  Melchi, 
which  was  the  son  of  Janna,  whicli  was  the  son  of 
Joseph, 

25  Which  was  the  son  of  Mattathias,  which  was 
the  son  of  Amos,  which  was  the  son  of  Naum, 
which  was  the  son  of  Esli,  which  was  the  son  of 
Nagge, 

26  AVhich  was  the  son  of  Maath,  which  was  the 
son  of  Mattathias,  which  was  the  son  of  Semei, 
wliich  was  the  son  of  Joseph,  which  was  the  son 
of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was 
the  son  of  Rhesa,  which  was  the  son  of  Zorobabel, 
which  was  the  son  of  Salathiel,  which  was  the  son 
of  Neri, 

28  Wliich  was  the  son  of  Melchi,  which  was  the 
son  of  Addi,  which  was  the  son  of  Cosam,  whicli 
was  the  son  of  Elmodam,  which  was  the  son  of  Er, 

29  Which  was  the  son  of  Jose,  which  was  the 
son  of  Eliezer,  which  was  the  son  of  Jorini,  which 
was  the  son  of  Matthat,  which  was  the  son  of  Levi, 


tized,  and  they  said  unto  him,  ^Master, 

13  what  must  we  do?  And  lie  said  unto 
them.  Extort  no  more  than  that  which  is 

14  appointed  you.  And  '  soldiers  also  asked 
him,  saying.  And  we,  what  must  we  do  ? 
And  he  said  unto  them,  Do  violence  to  no 
man,  neither  ^ exact  anything  wrongfully; 
and  be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation, 
and  all  men  reasoned  in  their  hearts  con- 
cerning John,  whether  haply  he  were  the 

16  Christ ;  John  answered,  saying  unto  them 
all,  I  indeed  baptize  you  with" water;  but 
there  cometh  he  that  is  mightier  than  I. 
the  latchet  of  whose  shoes  I  am  not 
*  worthy  to  unloose:  he  shall  baptize  you 

17  ^  with  the  Holy  Ghost  and  ivith  fire :  whose 
fan  is  in  his  hand,  throughly  to  cleanse 
his  threshing-floor,  and  to  gather  the  wheat 
into  his  garner;  but  the  chaff  he  will  burn 
up  with  unquenchable  fire. 

18  With  many  other  exhortations  thei-efore 
preached  he « good  tidings  unto  the  people ; 

19  but  Herod  the  tetrarch,  being  reproved  by 
him  for  Herodias  his  brother's  wife,  and 
for  all  the  evil  things  which   Herod  had 

20  done,  added  yet  this  above  all,  that  he 
shut  up  John  in  prison. 

21  Now  it  came  to  pass,  when  all  the  peo- 
ple were  baptized,  that,  Jesus  also  having 
been   baptized,  and   praying,  the  heaven 

22  was  opened,  and  the  Holy  Ghost  descended 
in  a  bodily  form,  as  a  dove,  upon  him, 
and  a  voice  came  out  of  heaven.  Thou 
art  my  beloved  Son;  in  thee  I  am  well 
pleased. 

23  And  Jesus  himself,  when  he  began  to 
teach,  was  about  thirty  years  of  age,  being 
the  son  (as  was  supposed)  of  Joseph,  the 

24  son  of  Heli,  the  son  of  Matthat,  the  son 
of   Levi,  the   son  of  Melchi,  the   .son   of 

25  Jannai,  the  son  of  Joseph,  the  son  of 
Mattathias,  the  son  of  Amos,  the  son 
of  Nahuni,  the  son  of  Esli,  the  son  of 

26  Naggai,  the  son  of  Maath,  the  son  of  Mat- 
tathias, the  60)1  of  Semein,  the  son   of 

27  Josech,  the  son  of  Joda,  the  sou  of  Joan- 
an,  the  son  of  Rhesa,  the  son  of  Zerubba- 
bel,  the  son  of  '^Shealtiel,  the  son  of  Neri, 

28  the  son  of  Melchi,  the  son  of  Addi,  the 
son  of  Cosam,  the  son  of  Elmadam,  the  son 

29  of  Er,  the  son  of  Jesus,  the  .son  of  Eliezer, 
the  son  of  Jorim,  the  son  of  Matthat,  the 

30  son  of  Levi,  the  son  of  Symeon,  the  son 
of  Judas,  the  son  of   Joseph,  the  son  of 


'  Or,  Teacher.     ^  Gr.  .soldiers  on  service. 


Or,  accuse  any  one. 
'  Gr.  Salathiel. 


*  Gr.  sufficient.      6  Or,  in.      »  Or,  the  go>^pel. 


13.  By  extorting  only  whatever  they  were  ordered  to  extort  by  law,  all  private  peculation  would  cease.  There 
might  still  be  hardships  of  taxation  for  the  people,  but  the  laws  (not  the  publicans)  would  be  responsible. 

14.  Neither  exact  anything  wrongfully  by  false  accusation.  Gr.,  (rvKo<f>avTtja-riTe.  Soldiers  were  greatly 
tempted  to  injure  the  people  by  force  or  fraud  in  their  desire  to  accumulate  money,  their  opportunities  being  very 
great.    These  soldiers  were,  doubtless,  .Jews,  who  had  entered  the  Roman  army. 

16,  17.  See  on  MaU.  3  :  11,  12. 

18.  Preached  he  good  tidings  (evriyyeM^eTo),  not,  as  in  Old  Version,  simply  "  preached,"  which  would  be 
ixripviTat. 

19.  Herod  the  tetrarch  being  reproved.  See  on  Matt.  14:3-5.  His  brother's  wife.  "His  brother 
Philip's  wife,"  as  the  Old  Version  has  it,  an  explanatory  gloss. 

21.  And  praying.    Added  by  Luke. 

2a.  In  a  bodily  shape.    It  was  not  a  subjective  vision  of  Jesus  or  of  John.    See  on  Matt.  3 ;  16. 

23.  About  thirty  years  of  age.  Jesus  was  born  at  the  beginning  (probably)  of  the  year  of  Rome  V50. 
John  the  Baptist  began  to  teach  (chap,  3"1,  2)  in  the  year  781,  and  probably  baptized  .Jesus  shortly  after  the  begin- 
ning of  his  rainiflry.  .Jesus  was  thus  thirty-two  years  old  at  the  beginning  of  his  public  career,  Ilenee  the  evangel- 
ist's words,  "  about  thirty."    For  the  comparison  of  this  genealogy  with  that  given  by  Matthew,  se^  Matt,  1 : 1. 

129 


Tbe  temptation  and 


ST.    LUKE,    IV. 


fasting  of  Christ. 


30  Which  was  the  son  of  Simeon,  which  was  the 
son  of  Juda,  which  was  the  son  of  Joseph,  which 
was  the  son  of  Jonan,  which  was  the  son  of  Elia- 
kiin, 

yi  Which  was  the  son  of  Melea,  which  was  the 
son  of  Menan,  wliich  was  the  son  of  Mattatha, 
which  was  the  son  of  Nathan,  which  was  the  son 
of  David, 

32  Wliich  was  the  son  of  Jesse,  which  was  the 
son  of  Obed,  which  was  the  .sou  of  Booz,  wliicli 
was  the  son  of  Salmon,  which  was  the  son  of 
Naasson, 

33  Which  was  the  son  of  Aminadab,  which  was 
the  son  of  Aram,  which  was  the  son  of  Esrora, 
which  was  the  son  of  Phares,  which  was  the  son  of 
Juda, 

34  Which  was  the  son  of  Jacob,  which  was  the 
son  of  Isaac,  which  was  the  son  of  Abraham, 
which  was  the  son  of  Thara,  which  was  the  son  of 
Nachor, 

35  Which  was  the  son  of  Saruch,  which  was  the 
son  of  Hagau,  which  was  the  son  of  Phalec,  which 
was  the  son  of  Heber,  which  was  the  son  of  Sala, 

36  Which  was  the  son  of  Cainan,  which  was  the 
son  of  Arphaxad,  which  was  the  son  of  Sem,  which 
was  the  son  of  Xoe,  which  was  the  son  of  Lamech, 

37  Which  was  the  son  of  Mathusala,  which  was 
the  son  of  Enoch,  which  was  the  son  of  Jared, 
which  was  the  son  of  Maleleel,  which  was  the  sou 
of  Cainan, 

38  Which  was  the  son  of  Enos,  M'hich  was  the 
son  of  Seth,  which  was  the  son  of  Adam,  which 
was  the  son  of  God. 


31  .Tonani,  the  son  of  Eliakim,  the  .son  of 
]Melea,  the  son  of  Menna,  the  son  of  Mat- 
tatha,  the    son   of    Nathan,   the   son   of 

32  David,  the  son  of  Jesse,  the  .son  of  Obed, 
the  .son  of  Boaz,  the  .son  of  i  Salmon,  the 

33  .son  of  Nahshon,  the  son  of  Amminadab, 
'^  the  .son  of  ^  Ami,  the  .son  of  Hezron,  the 

34  .son  of  Perez,  the  son  of  Judah,  the  .son 
of  Jacob,  the  .son  of  Isaac,  the  son  of 
Abraham,  the  .so;;,  of  Terah,  the  .son  of 

.35  Nahor,  the  .son  of  Serug,  the  son  of  Keu, 
the  .son  of  Peleg,  the  .son  of  Eber,  the  son 

36  of  Shelali,  the  .son  of  Cainan,  the  .son  of 
jVrphaxad,   the    .son    of    Shem,   the    .son 

37  of  Xoah,  the  .son  of  Lamech,  the  .so)i  of 
Methuselah,  the  .son  of  Enoch,  the  .son 
of  Jared,  the  son  of  Mahalaleel,  the  .son 

38  of  Cainan,  the  son  of  Enos,  the  .son  of 
Seth,  the  son  of  Adam,  the  soti  of  God. 


athorities  wiite  Sala.    ^  Many  ancient  authorities  insert  t/ic  sou  of  Admin  :  and  one  writes  Admin 
for  Amminailuh.    3  Some  ancient  autliorities  write  Aram. 


CHAPTER  IV. 

1,  The  temptation  and  fasting  of  Christ.  13.  He  overcometh  the  devil :  14.  beginneth  to  preach.  16.  The 
people  of  Nazareth  admire  his  gracious  words.  33.  He  cnreth  one  possessed  of  a  devil,  38.  Peter's  mother 
in  law,  40.  and  divers  other  sick  persons.  41.  The  devils  acknowledge  Christ,  and  are  reproved  for  it. 
43.  He  preacheth  through  the  cities, 


1  And  Jesus  being  full  of  the  Holy  Ghost  re- 
turned from  Jordan,  and  was  led  by  the  Spirit  into 
the  wilderness, 

2  Being  forty  days  tempted  of  the  devil.  And 
in  those  (lays  he  did  eat  nothing:  and  when  they 
were  ended,  he  afterward  hungered. 

3  And  the  devil  said  unto  him,  If  thou  be  the 
Son  of  God,  command  this  stone  that  it  be  made 
bread. 

4  And  Jesus  answered  him,  saying,  It  is  writ- 
ten. That  man  shall  not  live  by  bread  alone,  but 
by  every  word  of  God. 

5  And  the  devil,  taking  him  up  into  an  high 
mountain,  shewed  unto  him  all  the  kingdoms  of 
the  world  in  a  moment  of  time. 


1  AxB  Jesus,  full  of  the  Holy  Spirit,  re- 
turned from  the  Jordan,  and  was  led  i  by 
the  Spirit  in  the  wilderness  during  forty 

2  days,  being  tempted  of  the  devil.  And  he 
did  eat  nothing  in  those  days:  and  when 

3  they  were  completed,  he  hungered.  And 
the  devil  said  unto  him.  If  thou  art  the 
Son  of   God,    command   this   stone   that 

4  it  become  ^  bread.  And  Jesus  answered 
unto  him,  It  is  written,  Man  shall  not  live 

5  by  bread  alone.  And  he  led  him  up,  and 
shewed   him  all   the    kingdoms    of   ^the 

6  world  in  a  moment  of  time.  And  the 
devil  said  unto  him.  To  thee  will  I  give 
all  this  authority,  and  the  glory  of  them : 


Or,  in.    2  Or,  a  loaf.    »  Gr.  the  inhabited  earth. 


For  notes  on  1-15,  see  Matt.  4. 

1.  In  the  wilderness.  If  "in  "  is  to  be  read  for  "into"  (which  is  very  doubtful),  then  the  English  should 
read,  "  and  was  led  by  the  Spirit,  being  tempted  in  the  v-ilderness  during  forty  days  by  the  devil  "  (compare  the  other 
evangelists). 

6.  In  a  moment  of  time.  Additional  by-Luke.  This  temptation  was  the  third  chronologically  (see  Matt.) ; 
but  Luke  puts  it  second,  as  he  constantly  leaves  chronological  order  for  an  order  of  thought.  Here  he  probably 
sought  to  arrange  a  climax  of  temptations  to  bodily  appetite,  worldly  pride,  spiritual  pride.  Satan  really,  however, 
left  the  temptation  to  worldly  pride  for  the  last,  as  being  the  most  desperate.  When  all  his  other  shafts  were  gone, 
then  he  used  this  forloru  Lope,  which  at  once  disclosed  his  character  to  Jesus,  and  hence  the  ludignant  "  (Jet  thee 

13J 


Christ  overcometh  the  devil, 


ST.    LUKE,    IV. 


and  beginnetli  to  preach, 


6  And  the  devil  said  unto  him,  All  this  power 
will  I  give  thee,  and  the  glory  of  them :  for  that  is 
delivered  unto  me;  and  to  whomsoever  I  will  I 
give  it. 

7  If  thou  therefore  wilt  worship  me,  all  shall 
be  thine. 

8  And  Jesus  answered  and  said  unto  him,  Get 
thee  behind  me,  Satan:  for  it  is  written,  Thou 
Shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve. 

9  And  he  brought  him  to  Jerusalem,  and  set 
him  on  a  pinnacle  of  the  temple,  and  said  unto 
liim,  If  thou  be  the  Son  of  God,  cast  thyself  down 
from  hence: 

10  For  it  is  written,  He  shall  give  his  angels 
charge  over  thee,  to  keep  thee : 

11  And  in  their  hands  they  shall  bear  thee  up, 
lest  at  any  time  thou  dash  thy  foot  against  a  stone. 

12  And  Jesus  answering  said  unto  him.  It  is 
said,  Thou  shalt  not  tempt  the  Lord  thy  God. 

Vi  And  when  the  devil  had  ended  all  the  temp- 
tation, he  departed  from  him  for  a  season. 

14  1  And  Jesus  returned  in  the  power  of  the 
Spirit  into  Galilee:  and  there  went  out  a  fame  of 
him  through  all  the  region  round  about. 

1.5  And  he  taught  in  their  synagogues,  being 
glorified  of  all. 

16  1  And  he  came  to  "Nazareth,  wdiere  he  had 
been  brought  up :  and,  as  his  custom  was,  he  went 
into  the  synagogue  on  the  sabbath  day,  and  stood 
up  for  to  read. 

17  And  there  was  delivered  unto  him  the  book 
of  the  prophet  Esaias.  And  when  he  had  opened 
the  book,  he  found  the  place  where  it  was  written, 

18  The  Spirit  of  the  Lord  is  upon  me,  because 
he  hath  anointed  me  to  preach  the  gospel  to  the 
poor;  he  hath  sent  me  to  heal  the  brokenhearted, 
to  preach  deliverance  to  the  captives,  and  recover- 
ing of  sight  to  the  blind,  to  set  at  liberty  them  that 
are  bruised, 

19  To  preach  the  acceptable  year  of  the  Lord. 


for  it  hath  been  delivered  imto  me;  and 

7  to  whomsoever  I  will  I  give  it.  If  thou 
therefore  wilt  worship  before  me,  it  shall 

8  all  be  thine.  And  Jesus  answered  and 
said  unto  him.  It  is  written,  Thovi  shalt 
worship  the  Lord  thy  God,  and  him  only 

9  shalt  thou  serve.  And  he  led  him  to 
Jerusalem,  and  set  him  on  the  ^pinnacle 
of  the  temple,  and  said  unto  him.  If  thou 
art  the  Son  of  God,  cast  thyself  down  from 

10  hence :  for  it  is  written, 

He  shall  give  his  angels  charge  concern- 
ing thee,  to  guard  thee : 

11  and, 

On  their  hands  they  shall  bear  thee  up. 
Lest  haply  thou  dash  thy  foot  against  a 
stone. 

12  And  Jesus  answering  said  unto  him.  It  is 
said.  Thou  shalt  not  tempt  the  Lord  thy 
God. 

1.3  And  when  the  devil  had  completed 
every  temptation,  he  departed  from  him 
2  for  a  season. 

14  And  Jesus  returned  in  the  power  of  the 
Spirit  into  Galilee:  and  a  fame  went  out 
concerning  him   through  all    the   region 

15  round  about.  And  he  taught  in  their 
synagogues,  being  glorified  of  all. 

16  And  he  came  to  Nazareth,  where  he 
had  been  brought  up:  and  he  entered,  as 
his  custom  was,  into  the  synagogue  on  the 

17  sabbath  day,  and  stood  up  to  read.  And 
there  was  delivered  unto  him  ^  the  book 
of  the  prophet  Isaiah.  And  he  opened 
the  ■*  book,  and  found  the  place  where  it 
was  written, 

The  Spirit  of  the  Lord  is  upon  me, 

^  Because    he    anointed    me  to  preach 

6 good  tidings  to  the  poor: 
He  hath  sent  me  to  proclaim  release  to 

the  captives, 
And  recovering  of  sight  to  the  blind. 
To  set  at  liberty  them  that  are  bruised. 


18 


1  Gr.  icing.    ^  Or,  taiUl.    »  Or,  a  roll.    *  Or,  roll.    »  Or,  Where/ore.    «  Or,  the  gospel. 

hence,  Satan  "  (omitted  by  Luke)  of  our  Lord.  After  such  a  rebuff,  we  could  not  expect  another  temptation.  The 
introduction  of  the  phrase  "  Get  thee  hence,  Satan  "  into  the  text  by  some  MSS.  (adopted  in  Old  Version)  is  cer- 
tainly an  error. 

13.  For  a  season.  Rather  (as in  margin),  "  until  a  season;  "  i.e.,  until  an  appropriate  season,  suehas  would  be 
presented  by  his  sufferings  at  the  close  of  his  ministry. 

14.  In  the  power  of  the  Spirit.  The  Spirit,  having  led  him  to  be  tempted,  now  that  he  had  triumphed 
over  the  tempter,  Alls  him  with  divine  power  for  his  work.  And  a  fame,  etc.  This  passage  is  coraprehensive  and 
introductory,  anticipating  his  Galilee  career.     The  detailed  narrative  begins  at  verse  16. 

16.  As  his  custom  was.  They  had  been,  therefore,  accustomed  to  listen  to  him  in  bis  own  village.  The 
difference  now  was  in  his  virtually  proclaiming  himself  the  Messiah.  They  would  listen  to  his  ordinary  preaching, 
but  were  exasperated  at  his  Messianic  claims. 

18.  This  quotation  from  Isa.  61 : 1,  2  is  not  according  to  the  Hebrew,  which  has  "  to  bind  zip  the  broken-hearted  " 
as  the  clause  succeeding  "  the  good  tidings  to  the  poor,"  and  "and  the  opening  of  the  prison  to  them  that  are 
bound,"  as  the  clause  succeeding  "release  to  the  captives."  The  clause  "and  recovering  of  sight  to  the  blind  " 
is  not  found  in  the  Hebrew.  The  clause  "  to  set  at  liberty  them  that  are  bruised  "  is  a  form  of  the  second  Hebrew 
clause  above  quoted.  The  Seventy  has  "  to  heal  the  broken-hearted,"  but  has  not  "  to  set  at  liberty  them  that  are 
bruised,"  nor  its  equivalent. 

HEB.  LXX.  N.T. 


Spirit  upon  me. 
Good  tidings. 
Broken-hearted. 
Release  to  captives. 

Liberty  to  bound. 


Spirit  upon  me. 
Good  tidings. 
Broken-hearted. 
Release  to  captives. 
Sight  to  blind. 


Spirit  upon  me. 
Good  tidings. 

Release  to  captives. 
Sight  to  blind. 
Liberty  to  bound. 


By  the' above  table,  one  can  see  at  a  glance  how  each  version  has  omitted  one  and  a  different  clause.  It  is  prob- 
able that  the  Old  Version  is  right  in  following  the  uncials  and  versions  which  have  the  "  broken-hearted  "  clause  iu 
the  text.  One  of  these  clauses  could  readily  drop  out  in  transcription.  It  is  also  probable  that  the  Hebrew  had 
originally  the  clause  regarding  "  the  blind." 

131 


The  people,  being  filled  with  wrath, 


ST.    LUKE,    ly. 


cast  Jesus  out  of  the 


city. 


20  And  he  closed  tlie  book,  and  he  gave  it  again 
to  the  minister,  and  sat  down.  And  the  eyes  of 
all  them  that  were  in  the  synagogue  were  fastened 
on  him. 

21  And  he  began  to  say  unto  them,  This  day  is 
this  scripture  fulfilled  in  your  ears. 

22  And  all  bare  him  witness,  and  wondered  at 
the  gracious  words  which  proceeded  out  of  his 
mouth.     And  they  said,  Is  not  this  Joseph's  son? 

23  And  he  said  unto  them,  Ye  will  surely  say 
unto  me  this  proverb,  Physician,  heal  thyself: 
whatsoever  we  have  heard  done  in  Capernaum,  do 
also  here  in  thy  country. 

24  And  he  said,  Verily  I  say  luito  you,  No 
prophet  is  accepted  in  his  own  country. 

2.T  But  1  tell  you  of  a  truth,  many  widows  were 
in  Israel  in  the  days  of  Elias,  when  the  heaven 
was  shut  up  three  years  and  six  months,  when 
great  famine  was  throughout  all  the  land; 

26  But  unto  none  of  them  was  Elias  sent,  save 
unto  Sarepta,  a  city  of  Sidon,  unto  a  woman  that 
?c«.s  a  widow. 

27  And  many  lepers  were  in  Israel  in  the  time 
of  Eliseus  the  prophet;  and  none  of  them  was 
cleansed,  saving  Naaman  the  Syrian. 

28  And  all  they  in  the  synagogue,  when  they 
heard  these  things,  were  filled  with  wrath, 

29  And  rose  up,  and  thrust  him  out  of  the  city, 
and  led  him  imto  the  brow  of  the  hill  whereon 
their  city  was  built,  that  they  might  cast  him  down 
headlong. 

30  But  he  passing  through  the  midst  of  them 
went  his  way, 

31  And  came  down  to  Capernaum,  a  city  of  Gal- 
ilee, and  taught  them  on  the  sabbath  days. 

32  And  they  were  astonished  at  his  doctrine: 
for  lus  word  was  with  power. 

33  1  And  in  the  synagogtie  there  was  a  man, 
which  had  a  spirit  of  an  unclean  devil,  and  cried 
out  with  a  loud  voice, 

34  Saying,  Let  ns  alone;  what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth?  art  thou  come 
to  destroy  us?  I  know  thee  who  thou  art;  the 
Holy  One  of  God. 

3.5  And  Jesus  rebuked  him,  saying.  Hold  thy 
peace,  and  couie  out  of  him.  And  when  the  devil 
had  thrown  him  in  the  midst,  he  came  out  of  him, 
and  hurt  him  not. 


35 


3G 


To  proclaim  the  acceptable  year  of  the 
Lord. 
And  he  closed  the  ^  book,  and  gave  it  back 
to  the  attendant,  and  sat  down:  and  the 
eyes  of  all  in  the  synagogue  were  fastened 
on  him.  And  he  began  to  say  unto  them, 
To-day  hath  this  scripture  been  fultilled 
in  your  ears.  And  all  bare  him  witness, 
and  wondered  at  the  words  of  grace  which 
proceeded  out  of  his  mouth :  and  they  said, 
Is  not  this  Joseph's  son?  And  he  said 
unto  them.  Doubtless  ye  will  say  tinto  me 
this  parable,  Physician,  heal  thyself:  what- 
soever we  have  heard  done  at  Capernaum, 
do  also  here  in  thine  own  country.  And 
he  said.  Verily  I  say  luito  you,  No  prophet 
is  acceptable  in  his  own  country.  But  of 
a  truth  I  say  unto  you.  There  were  many 
Avidows  in  Israel  in  the  days  of  Elijah, 
when  the  heaven  Avas  shut  up  three  j'ears 
and  six  months,  when  there  came  a  great 
famine  over  all  the  land ;  and  unto  none 
of  them  was  Elijah  sent,  but  only  to 
^Zarephath,  in  the  land  of  Sidon,  unto  a 
woman  that  was  a  widow.  And  there 
were  many  lepers  in  Israel  in  the  time  of 
Elisha  the  prophet;  and  none  of  them  was 
cleansed,  but  only  Naaman  the  Syrian. 
And  they  were  all  filled  with  Mrath  in  the 
synagogue,  as  they  heard  these  things ; 
And  they  rose  up,  and  cast  him  forth  otit 
of  the  city,  and  led  him  unto  the  brow  of 
the  hill  whereon  their  city  was  built,  that 
they  might  throw  him  down  headlong. 
But  he  passing  through  the  midst  of  them 
went  his  way. 

And  he  came  down  to  Capernaum,  a 
city  of  Galilee.  And  he  was  teaching 
them  on  the  sabbath  day :  and  they  were 
astonished  at  his  teaching;  for  his  word 
was  with  authority.  And  in  the  syna- 
gogue there  was  a  man,  which  had  a  spirit 
of  an  unclean  ^ devil;  and  he  cried  out 
with  a  lottd  voice,  *  Ah !  what  have  we  to 
do  with  thee,  thou  Jesus  of  Nazareth  ? 
art  thou  come  to  destroy  us  ?  I  know 
thee  who  thou  art,  the  Holy  One  of  God. 
And  Jesus  rebuked  him,  saying.  Hold  thy 
peace,  and  come  out  of  him.  And  when 
the  ^  devil  had  thrown  him  down  in  the 
midst,  he  came  out  of  him,  having  done 
him    no    hurt.     And    amazement    came 


Or,  roll.    *  Gr.  Sarepta.    ^  Gr.  demon.    *  Or,  Let  alone. 


20.  Sat  down  to  preach,  according  to  the  Oriental  custom. 

31.  lieffaii.  This  indicates  that  a  sermon  was  preached  of  which  this  was  but  the  opening,  or  the  loading 
thought.     To-day  hath  this  scripture  been  fulfilled.     This  was  an  express  claim  of  the  Messiahsliip. 

23.  Physician,  heal  thyself.  That  is,  "If  you  wish  to  be  rid  of  distrust  on  our  part,  cure  the  trouble  by 
working  miracles  here,  as  in  Capernaum." 

24.  They  had  had  his  spotless  life  before  them  for  thirty  years,  and  yet  called  for  miracles.  This  showed  their 
hostility  to  the  truth.  Before  such  unbelief,  the  diviue  cauuot  be  displayed  in  miracles  (Matt.  13:  58,  compared  with 
Mark  6:5,  6). 

25.  1  Kings  17  :  9. 

27.  2  Kings  5.  These  references  to  history  sustained  the  charge  that  those  of  a  prophet's  own  country  are 
inclined  to  deny  or  ignore  his  prophetic  character. 

28.  They  were  all  filled  with  -wrath.    A  unanimous  movement. 

29.  The  brow  of  the  hill,  etc.  The  present  village  of  Nazareth  is  situated  at  the  north-west  cxircmit}-  of  its 
little  valley  on  the  side  of  the  hill,  and  presents  several  precipitous  fronts  toward  the  valley. 

31.  Capernaum.     See  on  Matt.  8:5. 

33.  A  spirit  of  an  unclean  devil.     A  demon,  which  made  the  man  filthy  in  his  person  and  habits. 
.34.  What  have  we  to  do  with  thee?  —  I  know  thee.    .Identification  of  the  demon  with  the  man. 
.35.  Rebuked  him.     He  addressed  the  demon  as  llie  aggressor  aud  master  of  the  man.     Uaviug  done  him 
no  hurt.     Left  him  unharmed  by  his  former  possession. 

132 


The  people  taught 


ST.    LUKE,    V. 


from  Peter's  ship. 


36  And  they  were  all  amazed,  and  spake  among 
themselves,  saying,  What  a  word  is  this!  for  with 
authority  and  power  he  commandeth  the  unclean 
spirits,  and  they  come  out, 

oT  And  the  fame  of  him  went  out  into  every 
place  of  the  country  round  about. 

38  1  And  he  arose  out  of  the  synagogue,  and 
entered  into  Simon's  house.  And  Simon's  wife's 
mother  was  taken  witli  a  great  fever;  and  they 
besought  him  for  her. 

39  And  he  stood  over  her,  and  rebuked  the 
fever;  and  it  left  lier:  and  immediately  she  arose 
and  ministered  unto  them. 

40  IF  Now  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases  brought 
them  unto  him;  and  he  laid  his  hands  on  every 
one  of  them,  and  healed  them. 

41  And  devils  also  came  out  of  many,  crying 
out,  and  saying,  Thou  art  Christ  the  Son  of  God. 
And  he  rebuking  titem  suffered  them  not  to  speak: 
for  they  knew  that  he  was  Christ. 

42  And  when  it  was  day,  he  departed  and  went 
into  a  desert  place:  and  the  people  sought  him, 
and  came  unto  him,  and  stayed  him,  that  he 
should  not  depart  from  them. 

43  And  he  said  unto  them,  I  must  preach  the 
kingdom  of  God  to  other  cities  also:  for  therefore 
am  I  sent. 

44  And  he  preached  in  the  synagogues  of  Gal- 
ilee. 


upon  all,  and  they  spake  together,  one 
with  another,  saying.  What  is  Hhis  word? 
for  with  authority  and  power  he  com- 
mandeth the   unclean    spirits,   and   they 

37  come  out.  And  there  went  forth  a  ru- 
movu-  concerning  liim  into  every  place  of 
the  region  round  about. 

38  And  he  rose  up  from  the  synagogue, 
and  entered  into  the  house  of  Simon. 
And  Simon's  wife's  mother  was  holden 
with  a  gret^  fever;  and  they  besought  him 

39  for  her.  And  he  stood  over  her,  and  re- 
buked the  fever;  and  it  left  her:  and  im- 
mediately she  rose  up  and  ministered 
unto  them. 

40  And  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases 
brought  them  luito  him ;  and  he  laid  his 
hands  on  every  one  of  them,  and  healed 

41  them.  And  ^  devils  also  came  out  from 
maiay,  crying  out,  and  saying,  Thou  art 
the  Son  of  God.  And  rebuking  them,  he 
suffered  them  not  to  speak,  because  they 
knew  that  he  was  the  Christ. 

42  And  when  it  was  day,  he  came  out  and 
went  into  a  desert  place:  and  the  multi- 
tudes sought  after  him,  and  came  unto 
him,  and  would  have  stayed  him,  that  he 

43  should  not  go  from  them.  But  he  said 
unto  them,  I  must  preach  the  ^good  tid- 
ings of  the  kingdom  of  God  to  tlie  other 
cities  also :  for  therefore  was  I  sent. 

44  And  he  was  preaching  in  the  synagogues 
of  *  Galilee. 


'  Or,  this  word,  that  loith  authority 


come  out  f    ^  Gr.  demons.    »  Or,  gospel. 
read  Judoea. 


Very  many  ancient  authorities 


36.  What  is  tliis  word?  i.e..  What  is  this  style  of  speech  to  demons?    For  31-37,  see  on  Mark  1 :  21- 
For  38-41,  see  on  Matt.  8  :  14-17.     For  42-44,  see  on  Mark  1 :  35-39. 
43.  Therefore  was  I  sent  by  my  father  (see  John  0:36,  et  at.). 


CHAPTER    V. 

li  Christ  teacheth  the  people  out  of  Peter's  ship :  4.  in  a  miraculous  taking  of  fishes,  sheweth  how  he  will  make 
him  and  his  partners  fishers  of  men:  12.  cleanseth  the  leper:  16.  prayeth  in  the  wilderness ;  18.  healeth 
one  sick  of  the  palsy:  27.  calleth  Matthew  the  publican:  'a2,  eateth  with  sinners,  as  being  the  physician 
of  souls :  34.  foretelleth  the  fastings  and  afliictions  of  the  apostles  after  his  ascension :  36.  and  likeneth 
fainthearted  and  weak  disciples  to  old  bottles  and  worn  garments. 


1  And  it  came  to  pass,  that,  as  the  people 
pressed  Upon  him  to  hear  the  word  of  God,  he 
stood  by  the  lake  of  Gennesaret, 

2  And  saw  two  ships  standing  by  the  lake :  but 
the  fishermen  were  gone  out  of  them,  and  were 
washing  their  nets. 

3  And  he  entered  into  one  of  the  ships,  which 
was  Simon's,  and  prayed  him  that  he  would  thrust 
out  a  little  from  the  land.  And  he  sat  down,  and 
taught  the  people  out  of  the  ship. 

4  Now  when  he  had  left  speaking,  he  said  unto 
Simon,  Launch  out  into  the  deep,  and  let  down 
yoiu-  nets  for  a  draught. 

5  And  Simon  answering  said  unto  him,  Master, 
we  have  toiled  all  the  night,  and  have  taken  noth- 
ing: nevertheless  at  thy  word  I  will  let  down  the 
net. 


1  Now  it  came  to  pass,  while  the  multi- 
tude pressed  upon  him  and  heard  the  word 
of  God,  that  he  was  standing  by  the  lake 

2  of  Gennesaret;  and  he  saw  two  boats 
standing  by  the  lake:  but  the  fishermen 
had  gone  out  of  them,  and  were  washing 

3  their  nets.  And  he  entered  into  one  of 
the  boats,  which  was  Simon's,  and  asked 
him  to  put  out  a  little  from  the  land. 
And  he  sat  down  and  taught  the   multi- 

4  tudes  out  of  the  boat.  And  when  he  had 
left  speaking,  he  said  unto  Simon,  Put 
out  into  the  deep,  and  let  down  your  nets 

5  for  a  draught.  And  Simon  answered  and 
said.  Master,  we  toiled  all  night,  and  took 
nothing:  but  at  thy  word  I  will  let  down 

6  the  nets.     And  when  they  had  this  done, 


1-11.  The  account  of  the  calling  of  the  four  fishermen  is  dii¥erent  from  the  record  in  Matthew  and  Mark,  but 
the  stories  are  not  discrepant.  The  circumstances  are  triven  by  Luke,  and  beautifully  fill  out  the  picture.  These 
men  certaiuly  knew  Jesus  before,  but  now  they  become  permanently  attached  to  him  as  their  jiropbetic  Master. 

133 


Christ  cleanseth 


ST.    LUKE.    V 


the  leper, 


6  And  when  they  had  this  done,  they  Inclosed  a 
great  multitude  of  fishes:  and  their  net  brake. 

7  And  they  beckoned  unto  ///(//•  partners,  which 
were  in  the  other  ship,  that  they  should  come  and 
help  them.  And  they  came,  and  tilled  both  the 
ships,  so  that  they  began  to  sink. 

8  When  Simon  Peter  saw  it,  he  fell  down  at 
Jesus'  knees,  saying,  Depart  from  me;  for  I  am 
a  sinful  man,  O  Lord. 

9  For  he  was  astonished,  and  all  that  were  M'ith 
him,  at  the  draught  of  the  lishes  which  they  had 
taken : 

10  And  so  was  also  James,  and  John,  the  sons 
of  Zebedee,  which  were  partners  with  Simon. 
And  Jesus  said  unto  Simon,  Fear  not;  from  hence- 
forth thou  Shalt  catch  men. 

11  And  when  they  had  brought  their  ships  to 
land,  they  forsook  all,  and  followed  him. 

12  IT  And  it  came  to  pass,  when  he  was  in  a 
certain  city,  behold  a  man  full  of  leprosy,  who 
seeing  Jesus  fell  on  Jiix  face,  and  besought  him, 
saying,  Lord,  if  thou  wilt,  thou  canst  make  me 
clean. 

lo  And  he  put  forth  Ins  hand,  and  touched  him, 
saying,  1  will:  be  thou  clean.  And  immediately 
the  leprosy  departed  from  him. 

14  And  he  charged  him  to  tell  no  man :  but  go, 
and  shew  thyself  to  the  priest,  and  offer  for  tliy 
cleansing,  according  as  Moses  commanded,  for  a 
testimony  unto  them. 

15  But  so  inuch  the  more  went  there  a  fame 
abroad  of  him:  and  great  multitudes  came  together 
to  hear,  and  to  be  healed  by  him  of  their  infirmi- 
ties. 

16  IT  And  he  withdrew  himself  into  the  wilder- 
ness, and  prayed. 

17  And  it  came  to  pass  on  a  certain  day,  as  he 
was  teaching,  that  there  were  Pharisees  and  doc- 
tors of  the  law  sitting  by,  which  were  come  out  of 
every  town  of  Galilee,  and  Judaia,  and  Jerusalem: 
and  the  power  of  the  Lord  was  present  to  heal 
them. 

18  li  And,  behold,  men  brought  in  a  bed  a  man 
which  was  taken  with  a  palsy:  and  they  sought 
means  to  bring  him  in,  and  to  lay  h'un  before  him. 

19  And  when  they  could  not  find  by  what  ti'iiij 
they  nught  bring  him  in  because  of  the  multi- 
tude, they  went  upon  the  housetop,  and  let  him 
down  through  the  tiling  with  his  couch  into  the 
midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  unto 
him,  Man,  thy  sins  are  forgiven  thee. 

21  And  the  scribes  and  the  Pharisees  bejjan  to 
reason,  saying,  Who  is  this  which  speaketh  Idas- 
phemies  ?     Who  can  forgive  sins,  but  (iod  alone  ? 

22  But  when  Jesus  perceived  their  thoughts,  he 
answering  said  unto  them,  What  reason  ye  in  your 
hearts  ? 

28  Whether  is  easier,  to  say.  Thy  sins  be  for- 
given thee;  or  to  say,  Rise  up  and  walk  ? 

24  But  tliat  ye  may  know  that  the  Son  of  man 
hath  power  upon  earth  to  forgive  sins,  (he  said 
unto  the  sick  of  the  palsy,)  I  say  unto  thee,  Arise, 
and  take  up  thy  couch,  and  go  into  thini;  house. 

2.5  And  imnu'diiitcly  he  rose  up  before  them,  and 
took  up  that  whcicoii'  he  lay,  and  departed  to  his 
own  house,  glorifying  (iod. 


they  inclosed  a  great  niidtitude  of  fishes; 

7  and  their  nets  were  breaking;  and  they 
beckoned  unto  their  partners  in  the  other 
boat  that  they  should  come  and  help 
them.     And   they  came,  and   filled   both 

8  the  boats,  so  that  they  began  to  sink.  But 
Simon  Peter,  when  lie  saw  it,  fell  down 
at  .Jesus'  knees,  saying.  Depart  from  me; 

9  for  1  am  a  sinful  man,  O  Lord.  For  he 
was  amazed,  and  all  that  were  with  him, 
at   the  draught  of  the  fishes  M'hich  they 

10  had  taken ;  and  so  were  also  James  and 
John,  sons  of  Zebedee,  which  were  part- 
ners with  Simon.  And  Jesus  said  unto 
Simon,  Fear  not;   from  henceforth  thou 

11  Shalt  1  catch  men.  And  when  they  had 
brought  their  boats  to  land,  they  left  all, 
and  followed  him. 

12  And  it  came  to  pass,  while  he  was  in 
one  of  the  cities,  behold,  a  man  full  of 
leprosy:  and  Avhen  he  saw  Jesus,  he  fell 
on  his  face,  and  besought  him,  saying, 
Lord,  if  thou  wilt,  thou  canst  make  me 

13  clean.  And  he  stretched  foi-th  his  hand, 
and  touched  him,  saying,  I  will;  be  thou 
made  clean.    And  straightway  the  leprosy 

14  departed  from  him.  And  he  charged  him 
to  tell  no  man:  but  go  thy  way,  and  shew 
thyself  to  the  priest,  and  offer  for  thy 
cleansing,  according  as  INIoses  commanded, 

1-5  for  a  testimony  unto  them.  But  so  much 
the  more  went  abroad  the  report  concern- 
ing him:  and  great  multitudes  came  to- 
gether to  hear,  and  to  be  healed  of  their 

16  infirmities.  But  he  withdrew  himself  in 
the  deserts,  and  prayed. 

17  And  it  came  to  pass  on  one  of  those 
days,  that  he  was  teaching  ;  and  there 
were  Pharisees  and  doctors  of  the  law  sit- 
ting by,  which  were  come  out  of  every 
village  of  Galilee  and  Juda?a  and  Jeru- 
salem:  and   the   power  of  the  Lord  was 

15  Mith  him  ^to  heal.  And  beholii,  men 
bring  on  a  bed  a  man  that  was  palsied; 
and  they  sought  to  bring  him  in,  and  to 

19  lay  him  before  him.  And  not  finding  by 
M'hat  v:ay  they  might  bring  him  in  because 
of  the  multitude,  they  went  up  to  the 
housetop,  and  let  him  down  through  the 
tiles  with  his  couch  into  the  midst  before 

20  Jesus.    And   seeing  their  faith,  he  said, 

21  ISIan,  thy  sins  are  forgiven  thee.  And  the 
scribes  and  the  Pharisees  began  to  reason, 
sayiiiij;.  Who  is  this  that  speaketh  blas- 
l)henues  ?    AVho  can  forgive  sins,  but  God 

22  alone?  But  Jesus  perceiving  their  rea- 
sonings, answered  and   said   unto   them, 

28  3  What  reason  ye  in  your  hearts  ?  Whether 
is   easier,  to   say.  Thy  sins  are   forgiven 

24  thee;  or  to  say.  Arise  and  walk?  But 
that  ye  may  know  that  the  Son  of  man 
hath  ■'power  on  earth  to  forgive  sins  (he 
said  unto  him  that  was  palsied),  I  say  unto 
thee.  Arise,  and  take  up  thy  couch,  and 

25  go  unto  thy  house.  And  immediately  he 
rose  up  before  them,  and  took  up  that 
whereon  he  lay,  and  departed  to  his  house, 


Gr.  take  alive.    *  Gr.  that  he  should  heal. 


Many  ancient  authorities  read  that  he  should  heal  them.    *  Or,  Why. 

*  Or,  aiit/wiiti/. 


12-10.  See  Matt.  8  :  2-4,  and  ^rark  1  :  40-45.     17-.39.  See  :>Ialt.  9  : 2-17,  and  Mark  2  : 1-22. 

Out  <if  every  villiiK*'  of  Galilee  and  Jiidiea  and  Jerusalem;  i.e.,  out  of  every  village  of  Galilee, 
'  every  "  is  an  iiyperbole  for  "  very  many." 
134 


and  out  of  Judwa  and  Jerusalem.    The  ' 


The  disciples  pluck 


ST.    LUKE,    VL 


corn  on  the  sabbath, 


20  And  they  wore  all  amazed,  and  they  glorified 
God,  and  were  filled  with  fear,  saying.  We  have 
seen  strange  things  to  day. 

27  1  And  after  these  things  he  went  forth,  and 
saw  a  publican,  named  Levi,  sitting  at  the  receipt 
of  custom:  and  he  said  unto  him.  Follow  me. 

28  x\nd  he  left  all,  rose  up,  and  followed  him. 

29  And  Levi  maile  him  a  great  feast  in  his  own 
house:  and  there  was  a  great  company  of  publi- 
cans and  of  others  that  sat  down  with  them. 

30  But  their  scribes  and  Pharisees  murmured 
against  his  disciples,  saying,  Why  do  ye  eat  and 
drink  with  publicans  and  sinners  ? 

ol  And  Jesus  answering  said  unto  them.  They 
that  are  whole  need  not  a  physician;  but  they  that 
are  sick, 

32  I  came  not  to  call  the  righteous,  but  sinners 
to  repentance. 

33  1  And  they  said  unto  him.  Why  do  the  dis- 
ciples of  John  fast  often,  and  make  prayers,  and 
likewise  tlie  disciples  of  the  Pharisees;  but  thine 
eat  and  drink  ? 

34  And  he  said  unto  them.  Can  ye  make  the 
children  of  the  bridechamber  fast,  while  the  bride- 
groom is  with  them  ? 

35  But  the  days  will  come,  when  the  bridegroom 
shall  be  taken  away  from  them,  and  then  shall  they 
fast  in  those  days. 

36  T  And  he  spake  also  a  parable  imto  them; 
No  man  putteth  a  piece  of  a  new  garment  upon 
an  old ;  if  otherwise,  then  both  the  new  maketh  a 
rent,  and  the  piece  that  was  taken  out  of  the  new 
agreeth  not  with  the  old. 

37  And  no  man  putteth  new  wine  into  old  bot- 
tles; else  the  new  wine  will  burst  the  bottles,  and 
be  spilled,  and  the  bottles  shall  perish. 

38  But  new  wine  must  be  put  into  new  bottles; 
and  both  are  preserved. 

39  No  man  also  having  drunk  old  xiiine  straight- 
way desireth  new :  for  he  saith,  The  old  is  better. 


26  glorifying  God.  And  amazement  took 
hold  on  all,  and  they  glorified  God;  and 
they  were  filled  with  fear,  saying.  We 
have  seen  strange  things  to-day. 

27  And  after  these  things  he  went  forth, 
and  beheld  a  publican,  named  Levi,  sit- 
ting at   the  place  of   toll,  and   said  unto 

28  him.  Follow  me.     And  he  forsook  all,  and 

29  rose  up  and  followed  him.  And  Levi 
made  him  a  great  feast  in  his  house:  and 
there  was  a  great  multitude  of  publicans 
and  of  others  that  were  sitting  at  meat 

30  with  them.  And  >  the  Pharisees  and  their 
scribes  munnured  against  his  disciples, 
saying.  Why  do  ye  eat  and  drink  with  the 

31  publicans  and  sinners?  And  Jesus  an- 
swering said  unto  them.  They  that  are 
whole  have  no  need  of  a  physician;   but 

32  they  that  are  sick.  I  am  not  come  to  call 
the  righteous  but  sinners  to  repentance. 

33  And  they  said  unto  him,  The  disciples  of 
John  fast  often,  and  make  supplications; 
likewise  also  the  disciples  of  the  Phari- 

34  sees;  but  thine  eat  and  drink.  And  Jesus 
said  unto  them,  ("an  ye  make  the  sons  of 
the   bridechamber   fast,  while   the   bride- 

35  groom  is  with  them?  But  the  days  will 
come;  and  when  the  bridegroom  shall  be 
taken  away  from  them,  then  will  they  fast 

36  in  those  days.  And  he  spake  also  a  par- 
able unto  them ;  No  man  rendeth  a  piece 
from  a  new  garment  and  putteth  it  upon 
an  old  garment;  else  be  will  rend  the  new, 
and  also  the  piece  from  the  new  will  not 

37  agree  with  the  old.  And  no  man  putteth 
new  wine  into  old  ^  wine-skins;  else  the 
new  wine  will  burst  the  skins,  and  itself 
will  be  spilled,  and  the  skins  will  perish. 

38  But  new  wine  must  be  put   into  fresh 

39  wine-skins.  And  no  man  having  drunk 
old  icine  desireth  new:  for  he  saith,  The 
old  is  ^good. 


Or,  (/le  Pharisees  and  the  scribes  among  t/iem. 


''  That  is,  skins  used 
better. 


bottles.    3  Many  ancient  authorities  read 


30.  And  their  scribes.     The  scribes  belonging  to  the  Pharisaic  sect. 

33.  ^Ve  learn  from  Marl;  2  :  18  that  this  complaint  was  made  to  our  Saviour  at  a  time  wheu  John's  disciples  aud 
the  Pharisees  were  keeping  a  fast. 


CHAPTER  VI. 


Christ  reproveth  the  Pharisees'  bliuduess  about  the  observation  of  the  sabbath,  by  scripture,  reason,  and 
miracle:  13.  chooseth  twelve  apostles :  17.  healeth  the  diseased :  20.  preacheth  to  his  disciples  before  the 
people  of  blessings  aud  curses  i  27.  how  we  must  love  our  enemies :  46.  and  joiu  the  obedience  of  good 
works  to  the  hearing  of  the  word  :  lest  in  the  evil  day  of  temptation  we  fall  like  an  house  built  upon  the 
face  of  the  earth,  without  any  foundation. 


1  And  it  came  to  pass  on  the  second  sabbath 
after  the  first,  that  he  went  through  the  corn 
fields;  and  his  disciples  plucked  the  ears  of  corn, 
and  did  eat,  rubbing  them  in  their  hands. 


1  Now  it  came  to  pass  on  a  ^  sabbath,  that 
he  was  going  through  the  cornfields;  and 
his  disciples  plucked  the  ears  of  corn, 
and  did  eat,  rubbing  them  in  their  hands. 


Many  ancient  authorities  Insert  second-first. 


1.  On  a  sabbath.  The  Old  Version  has,  "  on  the  second  sabbath  after  the  first,"  endeavoring  thus  to  render 
the  puzzling  Oreeli  word  fieuTepon-piuTw.  The  presence  of  the  word  is  so  strongly  supported  that  we  must  consider  it 
genuine.  As  the  margin  says,  its  literal  meaning  Is  "  second  first."  Some  say  it  means  the  first  sabbath  In  the 
second  week  of  years  of  an  iuter.jubilee  period,  otheis  that  it  is  the  first  sabbath  of  the  second  month.  Perhaps  it 
is  better  to  regard  it  as  referring  to  the  first  sabbath  In  the  second  religions  division  of  the  year;  i.e.,  the  period  of  the 
lirst-fruits,  beginning  at  the  wave  sheaf-offering,  and  ending  at  Pentecost  (see  Lev.  23 ;  10-15).  In  this  case,  It  would 
be  the  tirst  sabbath  after  it  became  lawful  to  pluck  the  green  ears  (see  Lev.  23  ;  14). 

133 


Christ  reproveth 


ST.    LUKE,    Vr. 


the 


2  And  certain  of  the  Pharisees  said  unto  them, 
Why  do  ye  that  which  is  not  lawful  to  do  on  the 
sabbatli  days  ? 

a  And  Jesus  answering  tliem  said,  Have  ye  not 
read  so  much  as  this,  what  David  did,  when  him- 
self was  an  hungred,  and  they  which  were  with 
him ; 

4  How  lie  went  into  the  house  of  God,  and  did 
take  and  eat  the  shewbread,  and  gave  also  to  them 
that  were  with  him;  which  it  is  not  lawful  to  eat 
but  for  the  priests  alone  ? 

5  And  he  said  unto  them,  That  the  Son  of  man 
is  Lord  also  of  the  sabbath. 

6  And  it  came  to  pass  also  on  another  sabbath, 
that  he  entered  into  the  synagogue  and  taught: 
and  there  was  a  man  whose  right  hand  was  with- 
ered. 

7  And  the  scribes  and  Pharisees  watched  him, 
whether  he  would  heal  on  the  sabbath  day;  that 
they  might  find  an  accusation  against  him. 

8  But  he  knew  their  thoughts,  and  said  to  the 
man  which  had  the  withered  hand.  Rise  up,  and 
stand  forth  in  the  midst.  And  he  arose  and  stood 
forth. 

9  Then  said  Jesus  unto  them,  I  will  ask  you 
one  thing;  Is  it  lawful  on  the  sabbath  days  to  do 
good,  or  to  do  evil  ?  to  save  life,  or  to  destroy  it  ? 

10  And  looking  round  about  upon  them  all,  he 
said  unto  the  man,  Stretch  forth  thy  hand.  And 
he  did  so :  and  his  hand  was  restored  whole  as  the 
other. 

11  And  they  were  filled  with  madness;  and  com- 
muned one  with  another  what  they  might  do  to 
Jesus. 

12  And  it  came  to  pass  in  those  days,  that  he 
went  out  into  a  mountain  to  pray,  and  continued 
all  night  in  prayer  to  God. 

13  *f  And  when  it  was  day,  he  called  itnto  Mm 
his  disciples:  and  of  them  he  chose  twelve,  whom 
also  he  named  apostles; 

14  Simon,  (whom  he  also  named  Peter,)  and 
Andrew  his  brother,  James  and  John,  Philip  and 
Bartholomew, 

1.5  Matthew  and  Thomas,  James  the  son  of 
Alphajus,  and  Simon  called  Zelotes, 

16  And  Judas  tlie  brother  of  James,  and  Judas 
Iscariot,  which  also  was  the  traitor. 

17  IT  And  he  came  down  with  them,  and  stood 
in  the  plain,  and  the  company  of  his  disciples,  and 
a  great  multitude  of  people  out  of  all  Jmkea  and 
Jerusalem,  and  from  the  sea  coast  of  'I'yre  and 
Sidon,  which  came  to  hear  him,  and  to  be  healed 
of  their  diseases ; 

18  And  they  that  were  vexed  with  unclean  spir- 
its: and  they  were  healed. 

19  And  tiie  whole  multitude  sought  to  totich 
him:  for  there  went  virtue  out  of  him,  and  healed 
tlunn  all. 

20  H  And  he  lifted  up  his  eyes  on  his  disciples, 
and  said,  Blessed  be  ye  poor:  for  yours  is  the  king- 
dom of  God. 

21  Blessed  are  ye  that  hunger  now:  for  ye  shall 
be  filled.  Blessed  are  ye  that  weep  now:  for  ye 
shall  laugh. 


But  certain  of  the  Pharisees  said.  Why 
do  ye  that  which  it  is  not  lawful  to  do  on 
the  sabbath  day  ?  And  Jesus  answering 
them  said.  Have  ye  not  read  even  this, 
what  David  did,  when  he  was  an  hun- 
gred, he,  and  they  that  were  with  him; 
how  he  entered  into  the  house  of  God,  and 
did  take  and  eat  the  shewbread,  and  gave 
also  to  them  that  were  with  him;  which  it 
is  not  lawful  to  eat  save  for  the  priests 
alone  ?  And  he  said  unto  them,  the  Son 
of  man  is  lord  of  the  sabbath. 

And  it  came  to  pass  on  another  sabbath, 
that  he  entered  into  the  synagogue  and 
taught:  and  there  was  a  man  there,  and 
his  right  hand  was  withered.  And  the 
scribes  and  the  Pharisees  watched  him, 
whether  he  would  heal  on  the  sabbath; 
that  they  might  find  how  to  accuse  him. 
But  he  knew  their  thoughts;  and  he  said 
to  the  man  that  had  his  hand  withered, 
Pkise  up,  and  stand  forth  in  the  midst. 
And  he  arose  and  stood  forth.  And  Jesus 
said  unto  them,  I  ask  you.  Is  it  lawful  on 
the  sabbath  to  do  good,  or  to  do  harm  ?  to 
save  a  life,  or  to  destroy  it?  And  he 
looked  round  about  on  them  all,  and  said 
unto  him,  Stretch  forth  thy  hand.  And 
he  did  .so ;  and  his  hand  was  restored. 
But  they  were  filled  with  ^  madness;  and 
communed  one  with  another  what  they 
might  do  to  Jesus. 

And  it  came  to  pass  in  these  days,  that 
he  went  out  into  the  mountain  to  pray: 
and  he  continued  all  night  in  prayer  to 
God,  And  when  it  was  day,  he  called  his 
disciples:  and  he  chose  from  them  twelve, 
whom  also  he  named  apostles;  Simon, 
whom  he  also  named  Peter,  and  Andrew 
his  brother,  and  James  and  John,  and 
Philip  and  Bartholomew,  and  Matthew 
and  Thomas,  and  James  the  son  of  Alphie- 
us,  and  Simon  which  was  called  the  Zeal- 
ot, and  Judas  t/ie  '^son  of  James,  and 
Judas  Iscariot,  which  was  the  traitor ;  and 
he  came  down  with  them,  and  stood  on  a 
level  place,  and  a  great  multitude  of  his 
disciples,  and  a  great  number  of  the  people 
from  all  Judiea  and  Jerusalem,  and  the 
sea  coast  of  Tyre  and  Sidon,  which  came 
to  hear  him,  and  to  be  healed  of  their  dis- 
eases ;  and  they  that  were  troubled  with 
unclean  spirits  were  healed.  And  all  the 
nuiUitude  sought  to  touch  him:  for  power 
came  forth  from  him,  and  healed  tlieni 
all. 

And  he  lifted  up  his  eyes  on  his  disci- 
ples, and  said,  Blessed  are  ye  poor:  for 
yours  is  the  kingdom  of  God.  Blessed 
are  ye  that  hunger  now:  for  ye  shall  be 
filled.  Blessed  are  ye  that  weep  now:  for 
ye  shall  laugh.  Blessed  are  ye,  when  men 
shall  hate  you,  and  when  they  shall  sep- 
arate  you  from    their  company,  and  re- 


Or, /oolisfiness.    =  Or,  brother.    See  Jude  1. 


For  notes  on  1-11,  see  on  Matt.  12 : 1-14.     For  12-16,  see  Mark  3 :  13-19,  and  Matt.  10  : 2-4. 

17.  He  came  «lown.  As  our  Lord  descended  the  mountain  before  uttering  the  words  in  verse  20  ff.,  the 
address  in  this  chapter  cannot  be  "  the  sermon  on  the  mount  "  of  Matt.,  chap.  5-7.  It  is  very  natural  that  our  Lord 
should  repeat  many  of  his  sayings.  This  address  does  not  penetrate  so  deeply  as  the  sermon  on  the  mount.  It  is 
spolien  to  a  vast  multitude.  'I'he  sermon  on  the  mount  was  addressed  to  his  disciples,  although  a  few  of  tlie  people 
seem  to  have  accompanied  him  to  the  mountain  elevation  where  it  was  delivered. 

For  notes  ou  30-49,  see  on  Matt.,  chap.  5-7. 

136 


Christ  preacheth 


ST.    LUKE,    VI. 


to  his  disciples, 


22  Blessed  are  ye,  when  men  shall  hate  you,  and 
when  they  shall  separate  you  from  their  company, 
and  shall  reproach  t/ou,  and  cast  out  your  name  as 
evil,  for  the  iSon  of  man's  sake. 

23  Kejoice  ye  in  that  day,  and  leap  for  joy :  for, 
hehold,  your  reward  is  great  in  heaven:  for  in  the 
like  manner  did  their  fathers  unto  the  prophets. 

24  But  woe  unto  you  that  are  rich !  for  ye  have 
received  your  consolation. 

25  Woe  unto  you  that  are  full!  for  ye  shall  lum- 
ger.  Woe  unto  you  that  laugh  now !  for  ye  shall 
mourn  and  weep. 

2(i  AVoe  unto  you,  when  all  men  shall  speak 
well  of  you  I  for  so  did  their  fathers  to  the  false 
prophets. 

27  H  But  I  say  unto  you  which  hear,  Love  your 
enemies,  do  good  to  them  which  hate  you, 

28  Bless  them  that  curse  you,  and  pray  for  them 
which  despitefuily  use  you. 

29  And  unto  him  that  smiteth  thee  on  the  one 
cheek  offer  also  the  other;  and  him  that  taketh 
away  thy  cloke  forbid  not  to  take  thy  coat  also. 

30  Give  to  every  man  that  asketh  of  thee;  and  of 
him  that  taketh  away  thy  goods  ask  theni  not  again. 

31  And  as  ye  would  that  men  should  do  to  you, 
do  ye  also  to  them  likewise. 

32  For  if  ye  love  them  which  love  you,  what 
thank  have  ye  ?  for  sinners  also  love  those  that 
love  them. 

33  And  if  ye  do  good  to  them  which  do  good  to 
you,  what  thank  have  ye  ?  for  sinners  also  do  even 
the  same. 

34  And  if  ye  lend  to  them  of  whom  ye  hope  to 
receive,  what  thank  have  ye  ?  for  sinners  also  lend 
to  sinners,  to  receive  as  much  again. 

35  But  love  ye  your  enemies,  and  do  good,  and 
lend,  hoping  for  nothing  again;  and  your  reward 
shall  be  great,  and  ye  shall  be  the  children  of  the 
Highest :  for  he  is  kind  unto  the  unthankful  and 
to  the  evil. 

36  Be  ye  therefore  merciful,  as  your  Father  also 
is  merciful. 

37  Judge  not,  and  ye  shall  not  be  judged:  con- 
demn not,  and  ye  shall  not  be  condenmed:  forgive, 
and  ye  shall  be  forgiven: 

38  Give,  and  it  shall  be  given  unto  you;  good 
measure,  pressed  down,  and  shaken  together,  and 
running  over,  shall  men  give  into  your  bosom. 
For  with  the  same  measure  that  ye  mete  withal  it 
shall  be  measured  to  you  again. 

39  And  he  spake  a  parable  unto  them,  Can  the 
blind  lead  the  blind  ?  shall  they  not  both  fall  into 
the  ditch  ? 


38 


proach  you,  and  cast  out  your  name  as 
evil,  for  the  Son  of  man's  sake.  Rejoice 
in  that  day,  and  leap  for  joy  :  for  behold, 
your  reward  is  great  in  heaven :  for  in  the 
same  manner  did  their  fathers  unto  the 
prophets.  But  woe  unto  you  that  are 
rich  !  for  ye  have  received  your  consola- 
tion. Woe  unto  you,  ye  that  are  full  now ! 
for  ye  shall  hunger.  Woe  unto  you,  ye 
that  laugh  now !  for  ye  shall  mourn  and 
weep.  Woe  mito  you,  when  all  men 
shall  speak  well  of  you !  for  in  the  same 
manner  did  their  fathers  to  the  false 
prophets. 

But  I  say  unto  you  which  hear.  Love 
your  enemies,  do  good  to  them  that  hate 
you,  bless  them  that  curse  you,  pray  for 
them  that  despitefuily  use  you.  To  him 
tliat  smiteth  thee  on  the  one  cheek  offer 
also  the  other;  and  from  him  that  taketh 
away  thy  cloke  withhold  not  thy  coat  also. 
Give  to  everyone  that  asketh  thee;  and 
of  him  that  taketh  away  thy  goods  ask 
them  not  again.  And  as  ye  would  that 
men  should  do  to  you,  do  ye  also  to  them 
likewise.  And  if  ye  love  them  that  love 
you,  what  thank  have  ye  ?  for  even  sin- 
ners love  those  that  love  them.  And  if 
ye  do  good  to  them  that  do  good  to  you, 
what  thank  have  ye  ?  for  even  sinners  do 
the  same.  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what  thank  have 
ye  ?  even  sinners  lend  to  sinners,  to  re- 
ceive again  as  much.  But  love  your  ene- 
mies, and  do  tJtem  good,  and  lend,  ^  neven 
despairing ;  and  your  reward  shall  be  great,, 
and  ye  shall  be  sons  of  the  Most  High:, 
for  he  is  kind  toward  the  unthankful  and 
evil.  Be  ye  merciful,  even  as  your  Fathen 
is  merciful.  And  judge  not,  and  ye  shall 
not  be  judged:  and  condemn  not,  and  ye 
shall  not  be  condemned:  release,  and  ye 
shall  be  released:  give,  and  it  shall  be 
given  unto  you;  good  measure,  pressed 
down,  shaken  together,  running  ov^-. 
shall  they  give  into  your  bosom.  For 
with  what  measure  ye  mete  it  shalL  be 
measured  to  you  again. 

And  he  spake  also  a  parable  unto  them. 
Can  the  blind  guide  the  blind  ?  shall  tliey 
not  both  fall  into  a  pit  ?  The  disciple  is 
not  above  his  '^  master:  but  every  one  when 
he  is  perfected  shall  be   as  his  ^  master. 


Some  ancient  authorities  read  despairing  of  no  man.    ^  Or,  teacher. 


2Z.  Cast  out  your  name  as  evil.  Where  men,  counting  themselves  pious,  would  really  believe  Christ's 
disciples  to  be  wiclved,  and  so  treat  them,  maljing  (so  to  speali)  outcasts  of  their  very  names. 

24.  The  woes  in  opposition  to  the  beatitudes  are  not  given  in  Matthew.  They  help  marlj  the  independent  char- 
acter of  this  address.  In  these  blessings  and  woes,  the  poverty,  hunger,  and  mourning  on  one  side,  and  the  riches,  ful- 
ness, and  laughing  on  the  other,  are  to  be  taken  spiritually,  as  marlving  the  humble,  penitent  soul  seeking  God,  and 
the  careless,  self-satisfied  soul  seeking  its  all  in  this  world.  The  elliptical  and  epigrammatic  style  would  be  readily 
60  uuderstoed  in  the  East. 

31.  The  Golden  Rule.  The  thought  is  intimately  connected  with  the  thought  in  verse  36.  God's  mercy  and  love 
should  teach  us  the  same.    See  on  Matt.  7 :  12,  for  note  on  a  like  connection  there. 

33,  33.  What  thank  have  ye  ?  Rather,  "  What  graciousness  have  ye?  "  {bis).  It  is  not  the  gratitude  of  the 
recipient  that  is  intended,  else  we  should  have  had  a  future  verb;  but  it  is  the  kindness  of  the  donor.  There  is  no 
kindness  in  a  mere  return  of  courtesy,  or  in  a  courtesy  in  expectation  of  a  return. 

35.  Never  degpairing.  The  rendering  of  the  verb  in  the  Old  Version  "  hoping  for  nothing  again,"  has  no 
authority  whatever.  The  *'  never  despairing  "  means  "  having  perfect  confidence  that  God  will  bless  your  action, 
and  make  you  see  its  beneficent  results  in  the  end." 

38.  The  vigorous  enlargement  of  this  promise  shows  an  independent  character  in  this  address,  as  compared  with 
the  sermon  on  the  mount.  This  style  of  evidence  abounds.  Into  your  bosotu.  The  bosom  of  the  cloak,  in  whose 
folds  grain  and  such  things  were  readily  carried. 

40.  When  he  is  perfected.     When  he  has  reached  the  ideal  established  by  the  master,  or  has  all  the  knowl- 

137 


Christ  goeth 


ST.    LUKE,    VII. 


to  Capemanm, 


40  The  disciple  is  not  above  his  master:  but 
every  one  that  is  perfect  shall  be  as  his  master. 

41  And  why  beholdest  thou  the  mote  that  is  in 
thy  brother's  eye,  but  perceivest  not  the  beam  that 
is  in  thine  own  eye  ? 

42  Either  how  canst  thou  say  to  thy  brother, 
Brother,  let  me  pull  out  the  mote  that  is  in  thine 
eye,  when  thou  thyself  beholdest  not  the  beam 
that  is  in  thine  own  eye  ?  Thou  hypocrite,  cast 
out  first  the  beam  out  of  thine  own  eye,  and  then 
shall  thou  see  clearly  to  pull  out  the  mote  that  is 
in  thy  brother's  eye. 

48  For  a  good  tree  bringeth  not  forth  corrupt 
fruit;  neither  doth  a  corrupt  tree  bring  forth  good 
fruit. 

44  For  every  tree  is  known  by  his  own  fruit. 
For  of  thorns  men  do  not  gather  figs,  nor  of  a 
bramble  busli  gather  they  grapes. 

45  A  good  man  out  of  the  good  treasure  of  his 
heart  bringeth  forth  that  which  is  good;  and  an 
evil  man  out  of  the  evil  treasure  of  his  heart 
bringeth  forth  that  which  is  evil :  for  of  the  abun- 
dance of  the  heart  his  mouth  speaketh. 

46  H  And  why  call  ye  me,  Lord,  Lord,  and  do 
not  the  things  which  I  say  ? 

47  Whosoever  conieth  to  me,  and  heareth  my 
sayings,  and  doeth  them,  I  will  shew  you  to  whom 
he  is  like: 

48  He  is  like  a  man  which  built  an  house,  and 
digged  deep,  and  laid  the  foundation  on  a  rock: 
and  when  the  flood  arose,  the  stream  beat  vehe- 
mently upon  that  house,  and  could  not  shake  it: 
for  it  was  founded  upon  a  rock. 

49  But  he  that  heareth,  and  doeth  not,  is  like  a 
man  that  without  a  foundation  built  an  house  upon 
the  earth;  against  which  the  stream  did  beat  vehe- 
mently, and  immediately  it  fell;  and  the  ruin  of 
that  house  was  great. 


41  And  why  beholdest  thou  the  mote  that  is 
in  thy  brother's  eye,  but  considerest  not 

42  the  beam  that  is  in  thine  own  eye  ?  Or 
how  canst  thou  say  to  thy  brother,  Broth- 
er, let  me  cast  out  the  mote  that  is  in 
thine  eye,  when  thou  thyself  beholdest 
not  the  beam  that  is  in  thine  own  eye  ? 
Thou  hypocrite,  cast  out  first  the  beam 
out  of  thine  own  eye,  and  then  shalt  thou 
see  clearly  to  cast  out  the  mote  that  is  in 

4.3  thy  brother's  eye.  For  there  is  no  good 
tree  that  bringeth  forth  corrupt  fruit;  nor 
again  a  corrupt  tree  that  bringeth  forth 

44  good  fruit.  Foi'  each  tree  is  known  by  its 
own  fruit.  For  of  thorns  men  do  not 
gather  figs,  nor  of  a  bramble  bush  gather 

45  they  grapes.  The  good  man  out  of  the 
good  treasure  of  his  heart  bringeth  forth 
that  which  is  good;  and  the  evil  man  out 
of  the  evil  treasure  bringeth  forth  that 
which  is  evil:  for  out  of  the  abmidance 
of  the  heart  his  mouth  speaketh. 

46  And  why  call  ye  me,  Lord,  Lord,  and 

47  do  not  the  things  which  I  say?  Every 
one  that  cometh  unto  me,  and  heareth  my 
words,  and  doeth  them,  I  will  shew  you 

48  to  whom  he  is  like  :  he  is  like  a  man  build- 
ing a  house,  who  digged  and  went  deep, 
and  laid  a  foundation  upon  the  rock:  and 
when  a  flood  arose,  the  stream  brake 
against  that  house,  and  could  not  shake  it: 

49  1  because  it  had  been  well  builded.  But 
he  that  heareth,  and  doeth  not,  is  like  a 
man  that  built  a  house  upon  the  earth 
without  a  foundation;  against  which  the 
stream  brake,  and  straightway  it  fell 
in;  and  the  ruin  of  that  house  was 
great. 


1  Many  ancient  authorities  read  for  it  had  been  founded  upon  the  rock  :  as  In  Matt.  7  ;'25. 

ifjige  the  master  can  impart.  The  connection  is,  "  Be  liberal  and  kind,  or  you  cannot  teach  others  to  be  so,  any  more 
than  the  blind  can  lead  the  blind,  for  the  disciple  cannot  be  above  his  master;  and  if  you,  the  teachers,  are  defective, 
you  will  have  defective  disciples.  But,  if  you  furnish  a  right  example,  you  may  expect  your  disciples  to  be  like  you, 
perfected  to  your  standard." 

48.  Because  It  had  been  well  builded.    The  weight  of  evidence  is  in  favor  of  adding  after  this  clause 
"for  ]t  bad  been  founded  upon  the  rock." 


CHAPTER    VII. 

1.  'Christ  findeth  a  greater  faith  in  the  centtirion  a  Gentile,  than  in  any  of  the  Jews :  10.  healeth  his  servant  being 
absent!  11.  raiseth  from  death  the  widow's  son  at  Nairn  19.  answereth  John's  messengers  with  the  declara- 
•  tion  of  his  miracles :  24.  teatifieth  to  the  people  what  opinion  he  held  of  John !  30.  inveigheth  against  the 
Jews,  who  with  neither  the  manners  of  John  nor  of  Jesns  conld  be  won !  36.  and  sheweth  by  occasion  of 
Mary  Magdalene,  how  he  is  a  friend  to  sinners,  not  to  maintain  them  in  sins,  but  to  forgive  them  their  sins, 
npon  their  faith  and  repentancet 


1  Now  when  he  had  ended  all  his  sayings  in 
the  audience  of  the  people,  he  entered  into  Ca- 
pernaum. 

2  And  a  certain  centurion's  servant,  who  was 
dear  imto  him,  was  sick,  and  ready  to  die. 

3  And  when  he  heard  of  Jesus,  he  sent  unto 
him  the  elders  of  the  Jews,  beseeching  him  that 
he  would  come  and  heal  his  servant. 


1  After  he  had  ended  all  his  sayings  in 
the  ears  of  the  people,  he  entered  into  Ca- 
pernaum. 

2  And  a  certain  centurion's  '  servant,  who 
was  2  dear  unto  him,  was  sick  and  at  the 

3  point  of  death.  And  when  he  heard  con- 
cerning Jesus,  he  sent  unto  him  elders 
of  the  Jews,  asking  him   that   he  would 


Gr.  bond-servant.    »  Or,  precious  to  him.    Or,  honourable  with  him.  _ 


1-10.  See  on  Matt.  8  :  5-13. 

2.  Servant.    It  is  60CA0?  here,  but  naU  In  Matthew.    The  same  custom  of  •calllnff  a  bond-servant  a  boy  was 
common  In  our  own  country  in  the  days  of  slavery.    The  age  of  the  servant  made  no  difference. 

138 


The  centurion's  servant  healed, 


ST.    LUKE,    VII. 


and  the  widow's  son  restored  to  life. 


4  And  when  they  came  to  Jesus,  they  besought 
him  instantly,  saying,  That  he  was  worthy  for 
whom  he  should  do  this : 

5  For  he  loveth  our  nation,  and  he  hath  built  ixs 
a  synagogue. 

6  Then  .Jesus  went  with  them.  And  when  he 
was  now  not  far  from  the  house,  the  centurion 
sent  friends  to  him,  saying  unto  him,  Lord, 
trouble  not  thyself :  for  I  am  not  worthy  that  thou 
shouldest  enter  under  my  roof : 

7  Wherefore  neither  thought  I  myself  worthy  to 
come  unto  thee :  but  say  in  a  word,  and  my  servant 
shall  be  healed. 

8  For  I  also  am  a  man  set  under  authority,  hav- 
ing under  me  soldiers,  and  I  say  unto  one,  Go,  and 
he  goeth ;  and  to  another.  Come,  and  he  cometh ; 
and  to  my  servant,  Do  this,  and  he  doeth  it. 

9  When  Jesus  heard  these  things,  he  marvelled 
at  him,  and  turned  him  about,  and  said  unto  the 
people  that  followed  him,  I  say  unto  you,  I  have 
not  found  so  great  faith,  no,  not  in  Israel. 

10  And  they  that  were  sent,  returning  to  the 
house,  found  the  servant  whole  that  had  been 
sick. 

11  1"  And  it  came  to  pass  the  day  after,  that  he 
went  into  a  city  called  Nain;  and  many  of  his 
disciples  went  with  him,  and  much  people. 

12  Now  when  he  came  nigh  to  the  gate  of  the 
city,  behold,  there  was  a  dead  man  carried  out,  the 
only  son  of  his  mother,  and  she  was  a  widow:  and 
much  people  of  the  city  was  with  her. 

18  And  when  the  Lord  saw  her,  he  had  compas- 
sion on  her,  and  said  unto  her,  Weep  not. 

14  And  he  came  and  touched  the  bier:  and  they 
that  bare  him  stood  still.  And  he  said,  Young 
man,  I  say  unto  thee.  Arise. 

1.5  And  he  that  was  dead  sat  up,  and  began  to 
speak.     And  he  delivered  him  to  his  mother. 

16  And  there  came  a  fear  on  all :  and  they  glori- 
fied God,  saying,  That  a  great  prophet  is  risen  up 
among  us;  and,  That  God  hath  visited  his  people. 

17  And  this  rumour  of  him  went  forth  through- 
out all  Judiea,  and  throughout  all  the  region  round 
about. 

15  And  the  disciples  of  John  shewed  him  of  all 
these  things. 

19  H  And  John  calling  unto  him  two  of  his 
disciples  sent  them  to  Jesus,  saying.  Art  thou  he 
that  should  come  ?  or  look  we  for  another  ? 

20  When  the  men  were  come  unto  him,  they 
said,  John  Baptist  hath  sent  us  unto  thee,  saying, 
Art  thou  he  that  should  come  ?  or  look  we  for 
another  ? 


4  come  and  save  his  i  servant.  And  tliey, 
when  they  came  to  Jesus,  besought  him 
earnestly,  saying,  He  is  worthy  that  thou 

5  shouldest  do  this  for  him :  for  he  loveth 
our  nation,  and  himself  built  us  our  syna- 

6  gogue.  And  Jesus  went  with  them.  And 
when  he  was  now  not  far  from  the  house, 
the  centui'ion  sent  friends  to  him,  saying 
unto  him.  Lord,  trouble  not  thyself:  for  I 
am  not  -  worthy  that  thou  shouldest  come 

7  under  my  roof  ;  wherefore  neither  thought 
I  myself  worthy  to  come  unto  thee :  but 
3  say  the  word,  and  my  *  servant  shall  be 

8  healed.  For  I  also  am  a  man  set  under 
authority,  having  under  myself  soldiers: 
and  I  say  to  this  one,  Go,  and  he  goeth; 
and  to  another.  Come,  and  he  cometh; 
and  to  my  ^  servant.  Do  this,  and  he  doeth 

9  it.  And  when  Jesus  heard  these  things, 
he  marvelled  at  him,  and  turned  and  said 
unto  the  nuiltitude  that  followed  him,  I 
say  unto  you,  I  have  not  found  so  great 

10  faith,  no,  not  in  Israel.  And  they  that 
were  sent,  returning  to  the  house,  found 
the  1  servant  whole. 

11  And  it  came  to  pass  ^soon  afterwards, 
that  he  went  to  a  city  called  Nain;  and 
his  disciples  went  with  him,  and  a  great 

12  multitude.  Now  when  he  drew  near  to 
the  gate  of  the  city,  behold,  there  was 
carried  out  one  that  was  dead,  the  only 
son  of  his  mother,  and  she  was  a  widow: 
and  much  people  of  the  city  was  with  her. 

13  And  when  the  Lord  saw  her,  he  had  com- 
passion on  her,  and  said  unto  her,  Weep 

14  not.  And  he  came  nigh  and  touched  the 
bier:  and  the  bearers  stood  still.  And  he 
said.  Young  man,  I  say  unto  thee.  Arise. 

15  And  he  that  was  dead  sat  up,  and  began 
to  speak.     And  he  gave  him  to  his  mother. 

16  And  fear  took  hold  on  all :  and  they  glori- 
fied God,  saying,  A  great  prophet  is  arisen 
among  us:    and,   God    hath    visited    his 

17  people.  And  this  report  went  forth  con- 
cerning him  in  the  whole  of  Judiea,  and 
all  the  region  round  about. 

18  And  the  disciples  of  John  told  him  of 

19  all  these  things.  And  John  calling  unto 
him  *"  two  of  his  disciples  sent  them  to  the 
Lord,  saying,  Art  thou  he  that  cometh,  or 

20  look  we  for  another  ?  And  when  the  men 
were  come  imto  him,  they  said,  John  the 
Baptist  hath  sent  us  unto  thee,  saying, 


Gr.  bond -servant.    ^  Gr.  aufficie7it.    ^  Gr.  say  with  a  word.    *  Or,  hoy.    "  Mauy  ancieut  authorities  read  on  the 
next  day.    "  Gr.  certain  two. 


ft.  Himself.     At  his  own  expense. 

11.  Soon  afterwards.  Margin,  "  on  the  next  day."  The  difference  depends  on  a  single  letter.  The  phrat^e 
is,  "  in  the  following."  If  you  make  the  article  feminine,  it  means  "  in  the  following  day : "  if  otherwise,  it  means 
"  in  the  following  time;  "  I.e.,  noon  afterwards.  Nain.  This  place,  still  bearing  the  same  name,  is  on  ilie  northern 
elope  of  .Jebel  ed-Dflhy  (called  "  Little  Hermon  "),  a  mountain  at  the  eastern  end  of  the  plain  of  Esdrselon.  It  was 
about  twenty  miles  south-west  of  Capernaum.     On  the  sides  of  the  place  are  sepulchral  caves. 

13.  Tliere  was  carried  out  one  that  was  dead.  The  funeral  procession  was  on  its  way  to  one  of  these 
caves.  Much  people  of  the  city.  The  family  w.is  a  prominent  one.  The  Lord  was  equally  gracious  to  rich  and 
poor.     He  made  no  distinctions.     Some  reformers  make  distinctions  in  favor  of  the  poor. 

16.  Fear.  When  a  great  law  of  nature  is  suspended,  the  first  sentiment  aroused  is  fear,  as  if  all  the  wheels  of 
nature  were  ungeared.  The  fear  was  momentary.  Then  came  grateful  praise,  and  a  recognition  of  a  Messianic 
period,  "  God  hath  visited  his  people." 

17.  Judsea.  Not  only  Galilee,  where  the  miracle  was  wrought,  but  Judaea  also,  was  thrilled  by  the  wonderful 
story.     All  the  region  round  about.     The  region  around  Nain. 

18-35.  See  on  Matt.  11 :  2-19. 

19.  And  John,  who  was  now  in  prison.  To  the  L>ord.  The  "  to  Jesus  "  of  the  Old  Version  is  best 
supported. 


Christ's  testimony 


ST.    LUKE,    VI r. 


concerning  John, 


21  And  in  that  samo  hour  he  curerl  many  of 
their  intirmities  anil  plagues,  and  of  evil  spirits; 
and  unto  many  that  were  blind  he  gave  sight. 

22  Then  .Jesus  answering  said  unto  them,  Go 
your  way,  and  tell  .John  what  things  ye  have  seen 
and  heanl;  how  that  the  blind  see,  the  lame  walk, 
the  lepers  are  cleansed,  the  deaf  hear,  the  dead  are 
raised,  to  the  poor  the  gospel  is  preached. 

1'."!  And  blessed  is  he,  whosoever  shall  not  be 
offended  in  me. 

24  IT  And  when  the  messengers  of  .John  were 
departed,  he  began  to  speak  unto  the  people  con- 
cerning .John,  What  went  ye  out  into  the  wilder- 
ness for  to  see '?     A  reed  shaken  with  the  wind  ? 

2o  But  what  went  ye  out  for  to  see  ?  A  man 
clothed  in  soft  raiment  ?  Behold,  they  which  are 
gorgeously  apparelled,  and  live  delicately,  are  in 
kings'  courts. 

2ii  But  what  went  ye  out  for  to  see  ?  A  prophet  ? 
Yea,  I  say  unto  you,  and  much  more  than  a 
prophet. 

27  This  is  he,  of  whom  it  is  written.  Behold,  I 
send  my  messenger  before  thy  face,  which  shall 
prepare  thy  way  before  thee. 

28  For  i  say  unto  you.  Among  those  that  are 
born  of  women  there  is  not  a  greater  prophet  than 
.John  the  Baptist:  but  he  that  is  least  in  the  king- 
dom of  God  is  greater  than  he. 

29  And  all  the  people  that  heard  him,  and  the 
publicans,  justified  God,  being  baptized  with  the 
baptism  of  .John. 

30  But  the  I'harisees  and  lawyers  rejected  the 
counsel  of  G(jd  against  themselves,  being  not 
baptized  of  him. 

31  H  And  the  Lord  said,  Whereunto  then  shall 
I  liken  the  men  of  this  generation  ?  and  to  what 
are  they  like  ? 

32  They  are  like  unto  children  sitting  in  the 
marketplace,  and  calling  one  to  another,  and  say- 
ing, We  have  piped  mito  you,  and  ye  have  not 
danced ;  we  have  mourned  to  you,  and  ye  have  not 
wept. 

33  For  John  the  Baptist  came  neither  eating 
bread  nor  drinking  wine;  and  ye  say,  He  hath  a 
devil. 

34  The  Son  of  man  is  come  eating  and  drinking; 
and  ye  say,  13ehold  a  gluttonous  man,  and  a  wine- 
bibber,  a  friend  of  publicans  and  sinners! 

3o  But  wisdom  is  justified  of  all  her  children. 

.36  IT  And  one  of  the  Pharisees  desired  him  that 
he  would  eat  with  him.  And  he  went  into  the 
Pharisee's  house,  and  sat  down  to  meat. 

37  And,  behold,  a  woman  in  the  city,  which  was 
a  sinner,  when  she  knew  that  ./e.sus  sat  at  meat  in 
the  I^harisee's  house,  bi'ought  an  alabaster  box  of 
ointment, 

38  And  stood  at  his  feet  behind  him  weeping, 
and  began  to  wash  his  feet  with  tears,  and  did  wipe 
them  with  the  hairs  of  her  head,  and  kissed  his 
feet,  and  anointed  them  with  the  ointment. 


Art  thou   he    that    cometh,   or   look   v,'e 

21  for  another?  In  that  hour  he  cured 
many  of  diseases  and  i  plagues  and  evil 
spirits;  and  on  many  that  were  blind  he 

22  bestowed  sight.  And  he  answered  and 
said  unto  them.  Go  your  way,  and  tell 
John  what  things  ye  have  seen  and 
heard;  the  blind  receive  their  sight,  the 
lame  walk,  the  lepers  are  cleansed,  and  the 
deaf  hear,  the  dead  are  raised  up,  the  poor 
have  -^good   tidings    preached    to    them, 

23  And  blessed  is  he,  whosoever  shall  find 
none  occasion  of  stumbling  in  me. 

24  And  when  the  messengers  of  John  were 
departed,  he  began  to  say  unto  the  multi- 
tudes concerning  John,  What  went  ye  out 
into   the   wilderness   to   behold  ?    a   reed 

25  shaken  with  the  wind  ?  But  what  went 
ye  out  to  see  ?  a  man  clothed  in  soft 
raiment  ?  Behold,  they  which  are  gor- 
geously apparelled,  and  live  delicately,  are 

26  in  kings'  courts.  But  what  went  ye  out 
to  see  ')  a  prophet  ?     Yea,  I  say  unto  you, 

27  and  much  more  than  a  prophet.  This  is 
he  of  whom  it  is  written. 

Behold,  I  send  my  messenger  before  thy 

face, 
Who  shall  prepare  thy  way  before  thee. 

28  I  say  unto  you,  Among  them  that  are 
born  of  women  there  is  none  greater  than 
John:  yet  he  that  is  ^but   little   in   the 

29  kingdom  of  God  is  greater  than  he.  And 
all  the  people  when  they  heard,  and  the 
publicans,  justified  God,  *  being  baptized 

30  with  the  baptism  of  John.  But  the 
Pharisees  and  the  lawyers  rejected  for 
themselves  the  counsel  of  God,  '^  being  not 

31  baptized  of  liim.  Whereunto  then  shall 
I  liken  the  men  of  this  generation,  and 

32  to  what  are  they  like  ?  They  are  like 
unto  children  that  sit  in  the  marketplace, 
and  call  one  to  another;  which  say.  We 
piped  unto  you,  and  ye  did  not  dance;  we 

33  wailed,  and  ye  did  not  weep,  lor  John 
the  Baptist  is  come  eating  no  bread  nor 
drinking  wine;    and   ye   say,  He  hath  a 

34  ^  devil.  The  Son  of  man  is  come  eating 
and  drinking;  and  ye  say.  Behold,  a  glut- 
tonous man,  and  a  winebibber,  a  friend  of 

So  publicans  and  sinners!  And  wisdom 'is 
justified  of  all  her  children. 

36  And  one  of  the  Pharisees  desired  him 
that  he  would  eat  with  him.  And  he 
entered   into   the   I'hariseo's   house,   and 

37  sat  down  to  meat.  And  behold,  a  woman 
which  was  in  the  city,  a  sinner;  and  when 
she  knew  that  he  was  sitting  at  meat  in 
the   I'harisee's   house,  she    brought  **  an 

.38  alabaster  cruse  of  ointment,  and  standing 
behind  at  his  feet,  weeping,  she  began  to 


1  Gr.  scourges.    '  Or,  the  gospel.    ^  Gr.  lesser.    *  Or,  having  been.    ^  Or,  not  having  been.    •  Gr.  demon.    '  Or, 

was.    '  Or,  a  Jlask.  • 

29-30.  This  is  part  of  our  Saviour's  reply  to  .John's  messengers.  It  corresponds  to  the  "  suffereth  violence  " 
portion  of  the  speech  as  given  in  Matthew.  The  Pharisees  and  lawyers  were  the  violent  attacliers  of  the  lilngdoni  of 
heaven. 

36.  One  of  the  Pharisees,  named  Simon  (verse  40).  This  narrative  must  not  be  confounded  with  that 
recorded  in  Matt.  20,  Mark  14,  and  .John  12.  The  detailed  circumstances,  the  time,  and  the  place,  are  all  different. 
Desired.  In  order  to  show  his  own  supeiiority  to  .Jesus  by  insulting  him.  Sat  down.  Reclined  at  tl\,e  table,  accord- 
ing to  the  ancient  custom. 

.37.  A  sinner.  An  open  sinner,  one  well  linown  as  leading  a  wicked  life.  An  alabaster  cruse  of  oint- 
ment.    See  on  ^ratt.  20 :  ". 

;J8.  Standing  behind  at  his  feet.     Access  to  a  dinner-table  was  easy  to  any  one,  where  tlie  tabic  was  spread 

140 


E   FORGIVEN 


Christ  uptraidetli  the  Pharisee,  and 


ST.    LUKE,    YIL 


defendeth  the  woman  for  anointing  him, 


39  Xow  when  the  Pharisee  which  had  bidden 
him  saw  it,  he  spake  within  himself,  saying,  Tliis 
man,  if  lie  were  a  pi'ophet,  would  have  known  who 
and  what  manner  of  woman  this  is  that  toucheth 
him;  for  she  is  a  sinner. 

40  And  Jesus  answering  said  unto  him,  Simon, 
I  have  somewhat  to  say  unto  thee.  And  he  saith. 
Master,  say  on. 

41  There  was  a  certain  creditor  which  had  two 
debtors:  the  one  owed  live  hundred  pence,  and  the 
other  fifty. 

42  And  when  they  had  nothing  to  pay,  he 
frankly  forgave  them  both.  Tell  me  therefore, 
Avhich  of  them  will  love  him  most  ? 

43  Simon  answered  and  said,  I  suppose  that  he, 
to  whom  he  forgave  most.  And  he  said  unto  him, 
Thou  hast  rightly  judged. 

44  And  he  turned  to  the  woman,  and  said  unto 
Simon,  Seest  thou  this  woman  ?  I  entered  into 
thine  house,  thou  gavest  me  no  water  for  my  feet: 
but  she  hath  washed  my  feet  with  tears,  and  wiped 
them  with  the  hairs  of  her  head. 

45  Thou  gavest  me  no  kiss:  but  this  woman 
since  the  time  I  came  in  hath  not  ceased  to  kiss 
my  feet. 

46  My  head  with  oil  thou  didst  not  anoint:  but 
this  woman  hath  anointed  my  feet  with  ointment. 

47  Wherefore  I  say  unto  thee.  Her  sins,  which 
are  many,  are  forgiven;  for  she  loved  much:  but 
to  whom  little  is  forgiven,  the  same  loveth  little. 

48  And  he  said  unto  her.  Thy  sins  are  forgiven. 

49  And  they  that  sat  at  meat  with  him  began  to 
say  within  themselves,  Who  is  this  that  forgiveth 
sins  also  ? 

50  And  he  said  to  the  woman,  Thy  faitli  hath 
saved  thee;  go  in  peace. 


wet  his  feet  with  her  tears,  and  wiped 
them  with  the  hair  of  her  head,  and 
1  kissed  his  feet,  and  anointed  them  with 

39  the  ointment.  Now  when  the  Pharisee 
which  had  bidden  him  saw  it,  he  spake 
within  himself,  saying.  This  man,  if  he 
were  ^  a  prophet,  would  have  perceivetl 
who  and  what  manner  of  woman  this  is 
which  toucheth  him,  that  she  is  a  sinner. 

40  And  Jesus  answering  said  unto  him, 
Simon,  1  have  somewhat  to  say  unto  thee. 

41  And  he  saith,  ^  Master,  say  on.  A  certain 
lender  had  two  debtors :  the  one  owed  five 
hundred    ■*  pence,    and    the    other    fifty. 

42  When  they  had  not  ivherewith  to  pay,  he 
forgave  them  both.     Which  of  them  there- 

43  fore  will  love  him  most  ?  Simon  answered 
and  said.  He,  I  suppose,  to  whom  he  for- 
gave the  most.     And  he  said  unto  him, 

44  Thou  hast  rightly  judged.  And  turning 
to  the  woman,  he  said  unto  Simon,  Seest 
thou  this  woman  ?  I  entered  into  thine 
house,  thou  gavest  me  no  water  for  my 
feet:  but  she  hath  wetted  my  feet  with 
her  tears,  and  wiped  them  with  her  hair. 

45  Thou  gavest  me  no  kiss:  but  she,  since 
the  time  I  came  in,  hath  not  ceased  to 

46  ^  kiss  my  feet.  My  head  with  oil  thou 
didst  not  anoint:  but  she  hath  anointed 

47  my  feet  with  ointment.  Wherefore  I  say 
unto  thee,  Her  sins,  which  are  many,  are 
forgiven ;  for  she  loved  much :  but  to  whom 
little  is  forgiven,  the  same  loveth  little. 

48  And  he  said  vmto  her.  Thy  sins  are  for- 

49  given.  And  they  that  sat  at  meat  with 
him  began  to  say  *>  within  themselves. 
Who   is   this   that  even   forgiveth  sins  ? 

50  And  he  said  unto  the  woman,  Thy  faith 
hath  saved  thee ;  go  in  peace. 


Gr.  kissed  much. 


Some  ancient  authorities  read  the  prophet.     See  John  1:  21,  25. 
note  on  Matt.  IS  :  2S.     ^  d^.  kiss  much.    •*  Or,  among. 


■  Or,  Teacher.    *  See  marginal 


in  some  public  portico  of  the  house,  and  the  freedom  of  Oriental  manners  permitted  it.  The  feet  were  stretched  out 
on  the  dinner-couch,  and  one  approaching  the  table  from  without  would  come  iirst  to  the  feet  of  those  dining.  To 
wet  accidentally.  Not  "  wash,"  as  in  the  Old  Version.  So  in  verse  44.  The  kissing  and  anointing  were  intentional ; 
the  wetting  and  wiping  accidental. 

39.  Within  himself.     Yet  with  look  and  gesture  accompanying  the  thought. 

40.  Answering  the  thought  thus  demonstrated.  Master.  Rather,  "  Teacher,"  the  title  Jesus  was  known  by, 
not  a  title  of  respect,  such  as  icijpio;  or  Seo-n-oTT)":. 

41.  Five  hundred  pence  —  fifty.     About  eighty  dollars,  and  eight. 

44.  Water  for  my  feet.  Literally,  "  water  upon  my  feet."  Water  was  always  provided  by  the  host  to  be 
poured  on  the  feet  of  a  guest  on  arriving;  as  the  Orientals  wore  only  sandals,  and  the  feet  were  naturally  more  or  less 
soiled  with  the  dust  of  the  road. 

45.  Thou  gavest  me  no  kiss.    It  was  the  part  of  courtesy  to  kiss  a  guest  on  arriving. 

46.  My  head  with  oil  thou  didst  not  anoint.  The  anointing  of  the  head  of  a  guest  with  oil  was  also  the 
custom  for  a  host.  Here  the  woman  had  used  the  more  costly  ointment,  and  that  for  the  feet.  It  had  evidently  been 
Simon's  object  to  throw  contempt  on  Jesus  in  the  presence  of  his  friends,  but  Jesus  takes  the  opportunity  to  teach 
him  a  lesson  that  takes  down  his  pride. 

47.  Wherefore  I  say  unto  thee,  Her  sins,  which  are  many,  are  forgiven;  for  she  loved  much. 
The  debtor  who  had  had  much  forgiven,  loved  much  in  consequence.  So  here  this  means,  "  Wherefore  I  say  unto  thee, 
Her  sins,  which  are  many,  are  forgiven ;  which  is  evidenced  by  the  fact  that  she  loves  much."  She  was  not  forgiven 
because  of  her  love,  but  she  loved  because  she  was  forgiven.  The  "  for"  shows  the  cause,  not  of  the  forgiveness, 
but  of  the  knowledge  of  forgiveness.  It  is  called  the  logical  "  for."  But  to  whomlittle  is  forgiven,  the  same 
lovetli  little.     Simon  is  referred  to,  and  the  "  little  "  may  be  euphemistic  for  "  nothing." 

48.  Thy  sins  are  forgiven.  Here  Jesus  makes  an  authoritative  announcement  of  that  which  had  existed 
before,  and  which  had  excited  her  devoted  love. 

49-.50.  Jesus  pays  no  attention  to  the  carpers,  but  continues  to  bless  the  humble  heart  with  his  sweet  words. 
He  praises  the  woman's  faith.    Faith  is  the  only  offering  God  asks  of  us. 

141 


The  parable 


ST.    LUKE,    VIII. 


of  the  sower. 


CHAPTER    VIII. 

Women  minister  unto  Christ  of  their  substance.  4.  Christ,  after  he  had  preached  from  place  to  place,  attended 
with  his  apostles,  proponndeth  the  parable  of  the  sower,  16.  and  of  the  caudle !  21.  declareth  who  are  his 
mother,  and  brethren  ;  22.  rebuketh  the  winds ;  26.  casteth  the  legion  of  devils  out  of  the  man  into  the  ' 
herd  of  swine !  37.  is  rejected  of  the  Gadarenes :  43.  healeth  the  woman  of  her  bloody  issue,  49.  and 
raiseth  from  death  Jairus'  daughter. 


1  And  it  came  to  pass  afterward,  that  he  went 
throughout  every  city  and  village,  preaching  and 
shewing  the  glad  tidings  of  the  kingdom  of  God: 
and  the  twelve  were  with  him, 

2  And  certain  women,  which  had  been  healed 
of  evil  spirits  and  infirmities,  Mary  called  Magda- 
lene, out  of  whom  went  seven  devils, 

3  And  .Toanna  the  wife  of  Chuza  Herod's  stew- 
ard, and  .Susanna,  and  many  others,  which  minis- 
tered unto  him  of  their  substance., 

4  TF  And  when  much  people  were  gathered  to- 
gether, and  were  come  to  him  out  of  every  city,  he 
spake  by  a  parable: 

5  A  sower  went  out  to  sow  his  seed:  and  as  he 
sowed,  some  fell  by  the  way  side;  and  it  was  trod- 
den down,  and  the  fowls  of  the  air  devoured  it. 

6  And  some  fell  upon  a  rock;  and  as  soon  as  it 
was  sprung  up,  it  withered  away,  because  it  lacked 
moisture. 

7  And  some  fell  among  thorns;  and  the  thorns 
sprang  up  with  it,  and  choked  it. 

8  And  other  fell  on  gooil  ground,  and  sprang 
up,  and  bare  fruit  an  hundredfold.  And  when  he 
had  said  these  things,  he  cried,  He  that  hath  ears 
to  hear,  let  him  hear. 

9  And  his  disciples  asked  him,  saying.  What 
might  this  parable  be  ? 

10  And  he  said.  Unto  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  God:  but  to 
others  in  parables;  that  seeing  they  might  not 
see,  and  hearing  they  might  not  understand. 

11  Now  the  parable  is  this:  The  seed  is  the  word 
of  God. 

12  Those  by  the  way  side  are  they  that  hear; 
then  Cometh  the  devil,  and  taketh  away  the  woi'd 
out  of  their  hearts,  lest  they  should  believe  and  be 
saved. 

13  They  on  the  rock  are  therj,  which,  when  they 
hear,  receive  the  word  with  joy;  and  these  have 
no  root,  which  for  a  while  believe,  and  in  time  of 
temptation  fall  away. 

14  And  that  which  fell  among  thorns  are  they, 
which,  when  they  have  heard,  go  forth,  and  are 
choked  with  cares  and  riches  and  pleasures  of  this 
life,  and  bring  no  fruit  to  perfection. 


1  And  it  came  to  pass  soon  afterwards, 
that  he  went  about  through  cities  and  vil- 
lages, preaching  and  bringing  the  i  good 
tidings  of  the  kingdom  of  God,  and  with 

2  him  the  twelve,  and  certain  women  which 
had  been  healed  of  evil  spirits  and  infirmi- 
ties, Mary  that  was  called  Magdalene,  from 

3  whom  seven  -devils  had  gone  out,  and 
Joanna  the  wife  of  Chuza  Herod's  stew- 
ard, and  Susanna,  and  many  others,  which 
ministered  unto  ^  them  of  their  substance. 

4  And  when  a  great  mvdtitude  came  to- 
gether, and  they   of  every  city  resorted 

.5  unto  him,  he  spake  by  a  parable:  The 
sower  went  forth  to  sow  his  seed :  and  as 
he  sowed,  some  fell  by  the  way  side;  and 
it  was  trodden  under  foot,  and  the  birds 

6  of  the  heaven  devoured  it.  And  other 
fell  on  the  rock;  and  as  soon  as  it  grew, 
it  withered  away,  because  it  had  no  moist- 

7  lu-e.  And  other  fell  amidst  the  thorns; 
and  the  thorns  grew  with  it,  and  choked 

8  it.  And  other  fell  into  the  good  ground, 
and  grew,  and  bi-ought  forth  a  hundred- 
fold. As  he  said  these  things,  he  cried, 
He  that  hath  ears  to  hear,  let  him  hear. 

9  And  his  disciples  asked  him  what  this 

10  parable  might  be.  And  he  said,  Unto  you 
it  is  given  to  know  the  mysteries  of  the 
kingdom  of  God:  but  to  the  rest  in  para- 
bles;  that   seeing  they  may  not  see,  and 

11  hearing  they  may  not  imderstand.  Now 
the  parable  is  this:  The  seed  is  the  word 

12  of  God.  And  those  by  the  way  side  are 
they  that  have  heard;  then  cometh  the 
devil,  and  taketh  away  the  Mord  from  their 
heart,  that  they  may  not  believe  and  be 

13  saved.  And  those  on  the  rock  are  they 
which,  when  they  have  heard,  receive  the 
word  with  joy;  and  these  have  no  root, 
which  for  a  while  believe,  and  in  time  of 

14  temptation  fall  away.  And  that  which 
fell  among  the  thorns,  these  are  they  that 
have  heard,  and  as  they  go  on  their  way 
they  are  choked  with  cares  and  riclies  and 


Or,  gospel.    ^  Gr.  demons.    '  Many  ancient  authorities  read  him. 


1.  He  went  about,  etc.  Tliis  was  a  second  circuit  througli  Galilee.  The  first  is  noted  at  chap.  4:44. 
Preaching  and  tn-injjinK  the  good  tidiiigA.     A  hendiadys.     I'reaching  the  good  tidings. 

2.  Healed  of  evil  spirits  and  infirmities.  And  hence  gladly  ministering  to  our  Saviour's  bodily  wants 
(verse  3).     Seven  devils.     See  on  Marie  16 : 9. 

3.  Joanna.  She  afterwards  was  one  of  those  who  had  prepared  spices  and  ointments  for  our  Saviour's  body 
(chap.  24:10).  The  higher,  as  well  as  the  lower,  ranks  of  society  yielded  their  homage  and  affection  to  Jesus.  Nico- 
demus,  and  Joseph  of  Arimatha;a,  as  well  as  Joanna,  represented  the  more  refined  circles  of  Palestine  life.  Susanna. 
Her  name  occurs  only  here. 

4-15.  See  on  Matt.  13  :  .3-23. 

9.  What  this  parable  might  be.     Rather,  "  what  this  parable  was." 

11.  The  seed  is  the  word  of  God.     But  the  word  as  united  to  the  man.     See  on  Matt.  13 :  19. 

12.  Those  by  the  wayside.  The  men  by  the  wayside;  i.e.,  men  who  receive  the  word  as  if  it  were  cast  on 
the  wayside. 

14.  That  which.  Here  the  seed  is  meant,  and  yet  the  "  these"  following  refers  to  the  persons  receiving  the 
seed.    For  this  combining  of  the  thouglit,  see  on  Matt.  13  :  19. 

142 


Christ  stilleth 


ST.    LUKE,    VIII. 


the  tempest 


1')  Eut  that  on  the  good  ground  are  they,  which 
in  an  honest  and  good  heart,  having  heard  the 
word,  keep  it,  and  bring  forth  fruit  with  patience. 

16  1  No  man,  when  he  hath  lighted  a  candle, 
covereth  it  with  a  vessel,  or  putteth  it  under  a 
bed;  but  settetli  it  on  a  candlestick,  that  they 
which  enter  in  may  see  the  liglit. 

17  For  nothing  is  secret,  that  shall  not  be  made 
manifest;  neither  any  thing  hid,  that  shall  not  be 
known  and  come  abroad. 

18  Take  heed  therefore  how  ye  hear:  for  who- 
soever hath,  to  him  shall  be  given;  and  whosoever 
hath  not,  from  him  shall  be  taken  even  that  which 
he  seemeth  to  have. 

19  H  Then  came  to  him  his  mother  and  his 
brethren,  and  could  not  come  at  him  for  the 
press. 

20  And  it  was  told  him  by  certain  which  said, 
Thy  mother  and  thy  brethen  stand  without,  desir- 
ing to  see  thee. 

21  And  he  answered  and  said  unto  them,  My 
mother  and  my  brethren  are  these  which  hear  the 
word  of  God,  and  do  it. 

22  IT  Now  it  came  to  pass  on  a  certain  day,  that 
he  went  into  a  shii)  with  his  disciples:  and  lie  said 
unto  them,  Let  us  go  over  unto  the  other  side  of 
the  lake.     And  they  launched  forth. 

23  But  as  they  sailed  he  feel  asleep :  and  there 
came  down  a  storm  of  wind  on  the  lake;  and  they 
were  filled  with  water,  and  were  in  jeopardy. 

24  And  they  came  to  him,  and  awoke  him,  say- 
ing. Master,  master,  we  perish.  Then  he  arose, 
an'd  rebuked  the  wind  and  the  raging  of  the  water: 
and  they  ceased,  and  there  was  a  calm. 

25  And  he  said  unto  them.  Where  is  your  faith  ? 
And  they  being  afraid  wondered,  saying  one  to 
another,  What  manner  of  man  is  this  !  for  he 
commandetli  even  the  winds  and  water,  and  they 
obey  him. 

26  If  And  they  arrived  at  the  country  of  the 
Gadarenes,  which  is  over  against  Galilee. 

27  And  when  he  went  forth  to  land,  there  met 
him  out  of  the  city  a  certain  man,  which  had 
devils  long  time,  and  ware  no  clothes,  neither 
abode  in  any  house,  but  in  the  tombs. 

28  When  he  saw  .Jesus,  he  cried  out,  and  fell 
down  before  him,  and  with  a  loud  voice  said,  What 
have  I  to  do  with  thee,  .Jesus,  thoa  Son  of  God 
most  high  ?     I  beseech  thee,  torment  me  not. 

29  (For  he  had  commanded  the  unclean  spirit 
to  come  out  of  the  man.  P'or  oftentimes  it  had 
caught  him:  and  he  was  kept  bound  with  chains 
and" in  fetters;  and  he  brake  the  bands,  and  was 
driven  of  the  devil  into  the  wilderness. ) 


pleasures  of  this  life,  and  bi-ing  no  fruit 

15  to  perfection.  And  that  in  the  gooij 
ground,  these  are  such  as  in  an  honest 
and  good  heart,  having  heard  the  word, 
hold  it  fast,  and  bring  forth  fruit  with 
patience. 

16  And  no  man,  when  he  hath  lighted  a 
lamp,  covereth  it  with  a  vessel,  or  putteth 
it  under  a  bed ;  but  putteth  it  on  a  stand, 
that  they  which  enter  in  may  see  the  light. 

17  For  nothing  is  hid,  that  shall  not  be  made 
manifest;  nor  any  thin;/  secret,  that  shall 

18  not  be  known  and  come  to  light.  Take 
heed  therefore  how  ye  hear:  for  whoso- 
ever hath,  to  him  shall  be  given;  and  who- 
soever hath  not,  from  him  shall  be  taken 
away  even  that  which  he  ^thinketh  he 
hath. 

19  And  there  came  to  him  his  mother  and 
brethren,  and  they  could  not  come  at  him 

20  for  the  crowd.  And  it  was  told  him,  Thy 
mother  and   thy   brethen  stand  without, 

21  desiring  to  see  thee.  But  he  answered 
and  said  unto  them,  My  mother  and  my 
brethren  are  these  which  hear  the  word  of 
God,  and  do  it. 

22  Now  it  came  to  pass  on  one  of  those 
days,  that  he  entered  into  a  boat,  himself 
and  his  disciples;  and  he  said  unto  them, 
Let  us  go  over  unto  the  other  side  of  the 

23  lake:  and  they  launched  forth.  But  as 
they  sailed  he  fell  asleep:  and  there  came 
down  a  storm  of  wind  on  the  lake;  and 
they  were  filling  icith  water,  and  were  in 

2-4  jeopardy.  And  they  came  to  him,  and 
awoke  him,  saying.  Master,  master,  we 
perish.  And  he  awoke,  and  rebuked  the 
wind  and  the  raging  of  the  water:  and 

25  they  ceased,  and  there  was  a  calm.  And 
he  said  unto  them.  Where  is  your  faith  ? 
And  being  afraid  they  marvelled,  saying 
one  to  another.  Who  then  is  this,  that  he 
commandetli  even  the  winds  and  the  water, 
and  they  obey  him  ? 

26  And  they  arrived  at  the  country  of  the 
2  Gerasenes,  which  is  over  against  Galilee. 

27  And  when  he  was  come  forth  upon  the 
land,  there  met  him  a  certain  man  out  of 
the  city,  who  had  3  devils;  and  for  a  long 
time  he  had  worn  no  clothes,  and  abode 

28  not  in  any  house,  but  in  the  tombs.  And 
when  he  saw  Jesus,  he  cried  out,  and  fell 
down  before  him,  and  with  a  loud  voice 
said.  What  have  I  to  do  with  thee,  .Jesus, 
thou  Son  of  the  Most  High  God  ?    I  be- 

29  seech  thee,  torment  me  not.  For  he  com- 
manded the  unclean  spirit  to  come  out 
from  the  man.  For  ■*  oftentimes  it  had 
seized  him:  and  he  was  kept  under  guard. 
and  bound  with  chains  and  fetters;  and 
breaking  the  bands  asunder,  he  was  driven 


aud  so  in  verse 


3  Gr. 


1  Or,  seemeth  to  have,    ^  Many  ancient  authorities  read  Gergesenes  ;  others,  Gadarenes 
demonn.    *  Or,  of  a  long  time. 

15.  Hold  it  fast.    This  Is  the  true  rendering.    The  Old  Version  has  simply,  "  keep  it," 

16-18.  See  on  Mark  4  :  21-25,  and  compare  Matt.  5  ;  15,  also  Matt.  13 :  12. 

19-21.  See  on  Matt.  12  :  46-50. 

32.  The  other  side.    See  Matt.  8  :  18. 

23-40.  See  on  Matt.  8  :  23-34,  and  Mark  4  :  3f>-41  and  5  : 1-21. 

30.  Gerasenes.  The  MSS.,  and  other  authorities,  are  about  equally  divided  between  "Gerasenes,"  "Gerge- 
senes," and  "  Gadarenes."  Gerasa  was  more  than  thirty  miles  south  of  the  Lake  of  Galilee,  Gergesa  was  on  the 
lake,  and  Gadara  was  six  miles  south  of  the  same.  The  district  In  which  the  miracle  was  wrought  was  probably 
that  of  Geruea;  Gadara  forming  a  subdivision,  and  Gergesa  a  still  smaller  portion.  Indeed,  Jerome  declares  that  all 
Gileud  was  known  as  Gerasa  iu  hia  time. 

143 


The  legion  of  devils  cast  out, 


ST.    LUKE,    VIII. 


and  they  enter  into  the  swine. 


30  And  Jesus  asked  him,  saying,  What  is  thy 
name  ?  And  he  said,  Legion :  because  many  devils 
were  entered  into  him. 

31  And  they  besought  him  that  he  would  not 
command  them  to  go  out  into  the  deep. 

32  And  there  was  there  an  henl  of  many  swine 
feeding  on  the  mountain :  and  they  besought  him 
that  he  woulil  suffer  them  to  enter  into  them.  And 
he  suffered  them. 

33  Then  went  the  devils  out  of  the  man,  and 
entered  into  the  swine:  and  the  herd  ran  violently 
down  a  steep  place  into  the  lake,  and  were  choked. 

34  When  they  that  fed  tliciii  saw  what  was  done, 
they  fled,  and  went  and  told  it  in  the  city  and  in 
the  country. 

35  Then  they  went  out  to  see  what  was  done; 
and  came  to  Jesus,  and  found  tlie  man,  out  of 
whom  the  devils  were  departed,  sitting  at  the  feet 
of  Jesus,  clothed,  and  in  his  right  mind:  and  they 
were  afraid. 

36  They  also  which  saw  it  told  them  by  what 
means  he  that  was  possessed  of  the  devils  was 
healed. 

37  IT  Then  the  whole  multitude  of  the  country 
of  the  Gadarenes  round  about  besought  him  to 
depart  from  them;  for  they  were  taken  with  great 
fear:  and  he  went  up  into  the  ship,  and  returned 
back  again. 

38  Now  the  man  out  of  whom  the  devils  were 
departed  besought  him  that  he  might  be  with 
him:  but  Jesus  sent  him  away,  saying, 

39  Return  to  thine  own  house,  and  shew  how 
great  things  God  hath  done  unto  thee.  And  he 
went  his  way,  and  published  throughout  the  whole 
city  how  great  things  Jesus  had  done  unto  him. 

40  And  it  came  to  pass,  that,  when  Jesus  was 
returned,  the  people  (jhidly  received  him:  for  they 
were  all  waiting  for  him. 

41  IF  And,  behold,  there  came  a  man  named 
Jairus,  and  he  was  a  ruler  of  the  synagogue:  and 
he  fell  down  at  Jesus'  feet,  and  besought  him  that 
he  would  come  into  his  house: 

42  For  he  had  one  only  daughter,  about  twelve 
years  of  age,  and  she  lay  a  dying.  But  as  he  went 
the  people  tlironged  him. 

43  1[  And  a  woman  having  an  issue  of  blood 
twelve  years,  which  had  spent  all  her  living  upon 
physicians,  neither  could  be  healed  of  any, 

44  Came  behind  liim,  and  touched  the  border  of 
his  garment:  and  immediately  her  issue  of  blood 
stanched. 

45  And  Jesus  said,  Who  touched  me  ?  When 
all  denied,  Peter  and  they  that  were  with  him  said. 
Master,  the  nuiltitude  throng  thee  and  press  thee, 
and  sayest  thou.  Who  touched  me  ? 

40  And  Jesus  said,  Somebody  hath  touched  me: 
for  I  perceive  that  virtue  is  gone  out  of  me. 

47  And  when  the  woman  saw  that  she  was  not 
hid,  she  came  trembling,  and  falling  down  before 
him,  she  declared  unto  him  before  all  the  people 
for  what  cause  she  had  touched  him,  and  how  she 
was  healed  immediately. 

48  And  he  said  unto  her.  Daughter,  be  of  good 
comfort:  thy  faith  hath  made  thee  whole;  go  in 
peace. 


30  of  the  '  devil  into  the  deserts.  And  Jesus 
asked  him,  AVhat  is  thy  name  ?  And  he 
said.  Legion;  for  many  '■^devils  were  en- 

31  tered  into  him.  And  they  intreated  him 
that  he  woidd  not  command  them  to  de- 

32  part  into  the  abyss.  Now  there  was  there 
a  herd  of  many  swine  feeding  on  the 
mountain:  and  they  intreated  him  that 
he  would   give   them  leave  to  enter  into 

33  them.  And  he  gave  them  leave.  And 
the  -  devils  came  out  from  the  man,  and 
entered  into  the  swine  :  and  the  herd 
rushed  down  the  steep  into  the  lake,  and 

34  were  choked.  And  when  they  that  fed 
them  saw  Avhat  had  come  to  pass,  they 
fled,  and  told  it  in   the   city  and   in   the 

35  country.  And  they  went  out  to  see  what 
had  come  to  pass;  and  they  came  to  Jesus, 
and  found  the  man,  from  whom  the  -'devils 
were  gone  out,  sitting,  clothed  and  in  his 
right  mind,  at  the  feet  of  Jesus:  and  they 

36  were  afraid.  And  they  that  saw  it  told 
them   how   he   that   was    possessed   with 

37  '-^devils  was  ^made  whole.  And  all  the 
people  of  the  country  of  the  Gerasenes 
round  about  asked  him  to  depart  from 
them;  for  they  were  holden  with  great 
fear:    and   he   entered   into  a   boat,   and 

38  returned.  But  the  man  from  whom  the 
2  devils  were  gone  out  prayed  him  that  he 
might  be  with  him :  but  lie  sent  him  away, 

39  saying,  Return  to  thy  house,  and  declare 
how  great  things  God  hath  done  for  thee. 
And  he  went  his  way,  publishing  through- 
out the  whole  city  how  great  things  Jesus 
had  done  for  him. 

40  And  as  Jesus  returned,  the  multitude 
welcomed  him;  for  they  were  all  waiting 

41  for  him.  And  behold,  there  came  a  man 
named  Jairus,  and  he  was  a  ruler  of  the 
synagogue:  and  he  fell  down  at  Jesus' 
feet,  and  besought  him  to  come  into  his 

42  house;  for  he  had  an  only  daughter,  about 
twelve  years  of  age,  and  she  lay  a  tlying. 
But  as  he  went  the  multitudes  thronged 
him. 

43  And  a  woman  having  an  issue  of  blood 
twelve  years,  which  *had  spent  all  her 
living  upon  physicians,  and  could  not  be 

44  healed  of  any,  came  behind  him,  and 
touched  the  border  of  his  garment:  and 
innnediately     the     issue     of     her     blood 

45  stanched.  And  Jesus  said.  Who  is  it 
that  touched  me  ?  And  when  all  denied, 
Peter  said,  ^and  they  that  were  wilh  him. 
Master,   the   nudtitudes   press    thee  and 

46  crush  tliee.  But  Jesus  said.  Some  one 
did  touch  me:  for  1  perceived  that  power 

47  had  gone  forth  from  me.  And  when  the 
woman  saw  that  she  was  not  hid,  she 
came  trend)ling,  and  falling  down  before 
him  declared  in  the  presence  of  all  the 
people  for  what  cause  she  touched  him, 
and    how   she   was    healed   innnediately. 

48  And  he  said  luito  her.  Daughter,  thy  faith 
hath  *'made  thee  whole;  go  in  peace. 


Gr.  demon.    *  Or.  demonn.    ^  Or,  saved.    *  Some  ancient  nnthorities  omit  find  spent  all  her  Urhig  vpon  physi- 
cians, and.    "  Some  ancient  authorities  omit  and  they  that  were  with  him.    «  Or,  saved  thee. 


39.  The  whole  city.    Either  Gcrttepa  or  Gadara. 

41-.->r).  Sec  on  Matt.  9  :  18-26,  and  Mark  o  .  22-43. 

4.'>.  I'eler  eaid.     Peter's  replies  were  ready,  b'jt  not  always  wise. 


Christ  sendeth  his  apostles 


ST.    LUKE,    IX. 


to  work  miracles. 


49  1  While  lie  yet  spake,  there  cometh  one  from 
the  ruler  of  the  synagogue's  houxe,  saying  to  him, 
Thy  daughter  is  dead;  trouble  not  the  Master. 

50  But  when  Jesus  heard  it,  he  answered  him, 
saying.  Fear  not:  believe  only,  and  she  shall  be 
made  whole. 

.51  And  when  he  came  into  the  house,  he  suf- 
fered no  man  to  go  in,  save  Peter,  and  James, 
and  John,  and  the  father  and  the  mother  of  the 
inaiden. 

52  And  all  wept,  and  bewailed  her:  but  he  said, 
Weep  not ;  she  is  not  dead,  but  sleepeth. 

53  And  they  laughed  him  to  scorn,  knowing 
that  she  was  dead. 

54  And  he  put  them  all  out,  and  took  her  by  the 
hand,  and  called,  saying,  Maid,  arise. 

55  And  her  spirit  came  again,  and  she  arose 
straightway :  and  he  commanded  to  give  her  meat. 

56  And  her  parents  were  astonished:  but  he 
charged  them  that  they  should  tell  no  man  what 
was  done. 


49  While  he  yet  spake,  there  cometh  one 
from  the  ruler  of  the  synagogue's  house, 
saying,  Thy  daughter  is  dead ;  trouble  not 

50  the  1  Master.  But  Jesus  hearing  it,  an- 
swered him,  Fear  not:  only  believe,  and 

51  she  shall  be  '^  made  whole.  And  when  he 
came  to  the  house,  he  suffered  not  any 
man  to  enter  in  with  him,  save  Peter,  and 
John,  and  James,  and  the  father  of  the 

52  maiden  and  her  mother.  And  all  were 
weeping,  and  bewailing  her:  but  he  said. 
Weep  not;  for  she  is  not  dead,  but  sleep- 

5-3  eth.     And   they   langhed   him  to   scorn, 

54  knowing  that  she  was  dead.  But  he, 
taking   her  by  the  hand,  called,  saying, 

55  Maiden,  arise.  And  her  spirit  returned, 
and  she  rose  up  immediately:  and  he  com- 
manded  that  KODietlunr/  be  given  her  to 

56  eat.  And  her  parents  were  amazed:  but 
he  charged  them  to  tell  no  man  what  had 
been  done. 


Or,  Teacfie 


Or,  saved. 


CHAPTER    IX. 


1.  Christ  sendeth  his  apostles  to  work  miracles,  and  to  preach.  7.  Herod  desired  to  see  Christ.  17.  Christ 
feedeth  five  thousand ;  18.  enquireth  what  opinion  the  world  had  of  him ;  foretelleth  his  passion :  23.  pro- 
poseth  to  all  the  pattern  of  his  patience,  28.  The  transfiguration.  37.  He  healeth  the  lunatick  i  43.  again 
forewarneth  his  disciples  of  his  passion !  46.  commendeth  humility  {  51.  hiddeth  them  to  shew  mildness 
towards  all,  without  desire  of  revenge.     57.  Divers  would  follow  him,  hut  upon  conditions. 


1  Then  he  called  his  twelve  disciples  together, 
and  gave  them  power  and  authority  over  all  devils, 
and  to  cure  diseases. 

2  And  he  sent  them  to  preach  the  kingdom  of 
God,  and  to  heal  the  sick. 

3  And  he  said  unto  them,  Take  nothing  for  j/our 
journey,  neither  staves,  nor  scrip,  neither  bread, 
neither  money;  neither  have  two  coats  apiece. 

4  And  whatsoever  house  ye  enter  into,  there 
abide,  and  thence  depart. 

5  And  whosoever  will  not  receive  you,  when  ye 
go  out  of  that  city,  shake  off  the  very  dust  from 
your  feet  for  a  testimony  against  them. 

6  And  they  departed,  and  went  through  the 
towns,  preaching  the  gospel,  and  healing  every 
where. 

7  IT  Now  Herod  the  tetrarch  heard  of  all  that 
was  done  by  him :  and  he  was  perplexed,  because 
that  it  was  said  of  some,  that  John  was  risen  from 
the  dead; 

8  And  of  some,  that  Ellas  had  appeared;  and  of 
others,  that  one  of  the  old  prophets  was  risen 
again. 

9  And  Herod  said,  John  have  I  beheaded:  but 
who  is  this,  of  whom  I  hear  such  things  ?  And 
he  desired  to  see  him. 

10  IT  And  the  apostles,  when  they  were  returned, 
told  him  all  that  they  had  done.  And  he  took 
them,  and  went  aside  privately  into  a  desert  place 
belonging  to  the  city  called  Bethsaida. 


1  And  he  called  the  twelve  together,  and 
gave  them  power  and  authority  over  all 

2  1  devils,  and  to  cure  diseases.  And  he  sent 
them  forth  to  preach  the  kingdom  of  God, 

3  and  to  heal  -  the  sick.  And  he  said  unto 
them.  Take  nothing  for  your  journey, 
neither  staff,  nor  wallet,  nor  bread,  nor 

4  money;  neither  have  two  coats.  And  into 
whatsoever  house  ye  enter,  there   abide, 

5  and  thence  depart.  And  as  many  as  re- 
ceive you  not,  when  ye  depart  from  that 
city,  shake  off  the  dust  from  your  feet  for 

6  a  testimony  against  them.  And  they  de- 
parted, and  went  throughout  the  villages, 
preaching  the  gospel,  and  healing  every- 
where. 

7  Now  Herod  the  tetrarch  heard  of  all 
that  was  done:  and  he  was  much  per- 
plexed, because  that  it  was  said  by  some, 

8  that  John  was  risen  from  the  dead ;  and 
by  some,  that  Elijah  had  appeared;  and  by 
others,  that  one  of  the  old  prophets  was 

9  risen  again.  And  Herod  said,  .John  I  be- 
headed: but  who  is  this,  about  whom  I 
hear  such  things  ?  And  he  sought  to  see 
him. 

10  And  the  apostles,  when  they  were  re- 
turned, declared  unto  him  what  things 
they  had  done.  And  he  took  them,  and 
withdrew  apart  to  a  city  called  Bethsaida, 


I  Or.  demonx.    ^  Some  ancient  authorities  omit  the  sick. 


1-5.  See  on  Matt.  10  :  1-15. 

6.  See  Mark  6  :  12,  13. 

7-9.    See  on  Matt.  14 :  1,  2,  and  Mark  6 ;  14-16.     10-17.  See  on  Matt.  14  :  13-21,  and  Mark  6  :  30-44. 

10.  To  a  city  called  Bethsaida.  This  appears  to  be  the  true  reading.  Bethsaida  Julias  is  referred  to. 
The  city  (ttoAi?)  included  the  desert  region  (e>»);i*os  toito!,  verse  12),  some  distance  ofi.  18-87.  See  on  Matt.  18: 
13-28. 

143 


Five  thousand 


ST.    LUKE,    IX. 


liraculonsly  fed. 


11  And  the  people,  wlien  they  knew  U,  followoil 
him:  and  he  received  them,  and  spake  vmto  them 
of  the  kinjidom  of  God,  and  healed  them  that  had 
need  of  healing. 

12  And  when  the  day  hegan  to  wear  away,  then 
came  the  twelve,  and  said  unto  him.  Send  the 
multitude  away,  that  they  may  go  into  the  towns 
and  country  round  ahout,  and  lodge,  and  get  vict- 
uals :  for  we  are  here  in  a  desert  place. 

13  But  he  said  unto  them.  Give  ye  them  to  eat. 
And  they  said.  We  have  no  more  but  five  loaves 
and  two  fishes ;  except  we  should  go  and  buy  meat 
■for  all  this  people. 

14  For  they  were  about  five  thousand  men. 
And  he  said  to  his  disciples.  Make  them  sit  down 
by  fifties  in  a  company. 

15  And  they  did  so,  and  made  them  all  sit  down. 

16  Then  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed  them, 
and  brake,  and  gave  to  the  disciples  to  set  before 
the  multitude. 

17  And  they  did  eat,  and  were  all  filled:  and 
there  was  taken  up  of  fragments  that  remained  to 
them  twelve  baskets. 

IS  T  Ajid  it  came  to  pass,  as  he  was  alone  pray- 
ing, his  disciples  were  with  him:  and  he  asked 
them,  saying.  Whom  say  the  people  that  I  am  ? 

19  They  answering  said,  John  the  Baptist;  but 
some  smj,  Elias;  and  others  say,  that  one  of  the 
old  prophets  is  risen  again. 

20  He  said  unto  them,  But  whom  say  ye  that  I 
am  ?    Peter  answering  said,  The  Christ  of  God. 

21  And  he  straitly  charged  them,  and  com- 
manded tliem  to  tell  no  man  that  thing; 

22  Saying,  The  Son  of  man  must  suffer  many 
■  things,  and  be  rejected   of  the  elders   and  chief 

priests  and  scribes,  and  be  slain,  and  be  raised  the 
third  day. 

23  H  And  he  said  to  them  all,  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up 
his  cross  daily,  and  follow  me. 

24  For  whosoever  will  save  his  life  shall  lose  it: 
but  whosoever  will  lose  his  life  for  my  sake,  the 
same  shall  save  it. 

2i)  For  what  is  a  man  advantaged,  if  he  gain  the 
^whole  world,  and  lose  himself,  or  be  cast  away  ? 

.26  For  whosoever  shall  be  ashamed  of  me  and 
of  my  words,  of  him  shall  the  Son  of  man  be 
ashamed,  when  he  shall  come  in  his  own  glory, 
and  in  his  Father's,  and  of  the  holy  angels. 

27  But  I  tell  you  of  a  truth,  there  be  some 
•standing  here,  which  shall  not  taste  of  death,  till 
they  see  the  kingdom  of  God. 

.28  IF  And  it  came  to  pass  about  an  eight  days 
after  these  sayings,  he  took  Peter  and  John  and 
James,  and  went  up  into  a  mountain  to  pray. 

29  And  as  he  prayed,  the  fashion  of  his  counte- 
nance was  altered,  and  his  raiment  was  white  and 
glistering. 

30  And,  behold,  there  talked  with  him  two  men, 
which  were  Moses  and  Elias: 

31  Who  appeared  in  glory,  and  spake  of  his 
decease  which  he  should  accomplish  at  Jerusalem. 


11  But  the  multitudes  perceiving  it  followed 
him:  and  he  welcomed  them,  and  spake 
to  them  of  the  kingdom  of  God,  and  them 

12  that  had  need  of  healing  he  healed.  And 
the  day  began  to  wear  away;  and  the 
twelve  came,  and  said  unto  him.  Send  the 
nmltitude  away,  that  they  may  go  into 
the  villages  and  country  round  about,  and 
lodge,  and  get  victuals :  for  we  are  here  in 

13  a  desert  place.  But  he  said  unto  them, 
Give  ye  them  to  eat.  And  they  said.  We 
have  no  more  than  five  loaves  and  two 
fishes ;  except  we  shoidd  go  and  buy  food 

14  for  all  this  people.  For  they  were  about 
five  thousand  men.  And  he  said  unto  his 
disciples.  Make  them  i  sit  down  in  compa- 

l.'j  nies,  about  fifty  each.     And  they  did  so, 

16  and  made  them  all  ^sit  down.  And  he 
took  the  five  loaves  and  the  two  fishes, 
and  looking  up  to  heaven,  he  blessed 
them,  and  brake;  and  gave  to  the  disci- 

17  pies  to  set  before  the  multitude.  And 
they  did  eat,  and  were  all  filled:  and  there 
was  taken  up  that  which  remained  over 
to  them  of  broken  pieces,  twelve  baskets. 

18  And  it  came  to  pass,  as  he  was  praying 
alone,  the  disciples  were  with  him:  and 
he  asked  them,  saying.  Who  do  the  midti- 

19  tudes  say  that  I  am  *r  And  they  answer- 
ing said,  John  the  Baptist;  but  others 
saij,  Elijah;  and  others,  that  one  of  the 

20  old  prophets  is  risen  again.  And  he  said 
imto  them.  But  who  say  ye  that  I  am  ? 
And  Peter  answering  said.  The  Christ  of 

21  God.     But  he   charged  them,   and   com- 

22  manded  them  to  telHhis  to  no  man;  say- 
ing. The  Son  of  man  must  suffer  many 
things,  and  be  rejected  of  the  elders  and 
chief  priests  and  scribes,  and  be  killed, 

23  and  the  third  day  be  raised  up.  And  he 
said  unto  all.  If  any  man  would  come  after 
me,  let  him  deny  himself,  and  take  up  his 

24  cross  daily,  and  follow  me.  For  whoso- 
ever would  save  his  ^life  shall  lose  it;  but 
w^hosoever  shall  lose  his  ^life  for  my  sake, 

2.5  the  same  shall  save  it.  For  what  is  a  man 
profited,  if  he  gain  the  whole  world,  and 

26  lose  or  forfeit  his  own  self  ?  For  whoso- 
ever sliall  be  ashamed  of  me  and  of  my 
words,  of  liim  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  his  own 
glory,  and  the  f/lonj  of  the  Father,  and  of 

27  the  holy  angels.  But  I  tell  you  of  a  truth, 
There  be  some  of  them  that  stand  here, 
which  shall  in  no  wise  taste  of  death,  till 
they  see  the  kingdom  of  God. 

28  And  it  came  to  pass  about  eight  days 
after  these  sayings,  he  took  with  him 
Peter  and  John  and  James,  and  went  up 

29  into  the  mountain  to  pray.  And  as  he 
was  praying,  the  fashion  of  his  counte- 
nance was  altered,  and  his  raiment  be- 

30  came  white  and  dazzling.  And  behold, 
there  talked   with  him  two  men,  which 


>  Gr.  recline.    '  Or,  soul. 


18.  Alone;  i.e.,  apart  from  the  multitude  (xaTafiorot,  not  noiot). 

25.  Lo8e  or  forfeit  (Gr.,  irroAecros  i)  ^jj/niiueei?).  Reference  is  had  to  the  two  punlshraente  of  death  and  floe. 
They  would  express  the  same  thing  as  respects  a  man's  real  life.  For  a  man  to  lose  his  true  life  is  the  same  thing 
as  for  him  to  be  mulcted  to  the  amount  of  his  true  life.    Only  one  of  the  expressions  is  used  lu  Matthew  and  Mark. 

28-45.  See  on  Matt.  17 :  1-23,  and  Mark  9 ;  2-32. 


The  unclean  spirit 


ST.    LUKE,    IX. 


rebuked,  and  cast  out, 


32  But  Peter  and  they  that  were  with  him  were 
heavy  with  sleep:  and  when  they  were  awake, 
they  saw  his  glory,  and  the  two  men  that  stood 
with  him. 

83  And  it  came  to  pass,  as  they  departed  from 
him,  Peter  said  unto  Jesus,  Master,  it  is  good  for 
us  to  be  here:  and  let  us  make  three  tabernacles; 
one  for  thee,  and  one  for  Moses,  and  one  for  Eli- 
as:  not  knowing  what  he  said. 

3-t  While  he  thus  spake,  there  came  a  cloud,  and 
overshadowed  them :  and  they  feared  as  they  en- 
tered into  the  cloud. 

3.5  And  there  came  a  voice  out  of  the  cloud, 
saying,  This  is  my  beloved  Son :  hear  him. 

3(5  And  when  the  voice  was  past,  Jesus  was 
found  alone.  And  they  kept  it  close,  and  told  no 
man  in  those  days  any  of  those  things  which  they 
had  seen. 

37  H  And  it  came  to  pass,  that  on  the  next  day, 
when  they  were  come  down  from  the  hill,  much 
people  met  him. 

38  And,  behold,  a  man  of  the  company  cried 
out,  saying,  Master,  I  beseech  thee,  look  upon  my 
son:  for  he  is  mine  only  child. 

39  And,  lo,  a  spirit  taketh  him,  and  he  suddenly 
crieth  out;  and  it  teareth  him  that  he  foameth 
again,  and  bruising  him  hardly  departeth  from 
him. 

40  And  I  besought  thy  disciples  to  cast  him  out; 
and  they  could  not. 

41  And  Jesus  answering  said,  O  faithless  and 
perverse  generation,  how  long  shall  I  be  with  you, 
and  suffer  you  '?     Bring  thy  s"on  hither. 

42  And  as  he  was  yet  a  coming,  the  devil  threw 
him  down,  and  tare  him.  And  Jesus  rebuked  the 
unclean  spirit,  and  healed  the  child,  and  delivered 
him  again  to  his  father. 

43  IT  And  they  were  all  amazed  at  the  mighty 
power  of  God.  But  while  they  wondered  every 
one  at  all  things  which  Jesus  did,  he  said  unto  his 
disciples, 

44  Let  these  sayings  sink  down  into  your  ears : 
for  the  Son  of  man  shall  be  delivered  into  the 
hands  of  men. 

4.5  But  they  understood  not  this  saying,  and  it 
was  hid  from  them,  that  they  perceived  it  not: 
and  they  feared  to  ask  him  of  that  saying. 

46  II  Then  there  arose  a  reasoning  among  them, 
which  of  them  should  be  greatest. 

47  And  Jesus,  perceiving  the  thought  of  their 
heart,  took  a  child,  and  set  him  by  him, 

48  And  said  unto  them,  Whosoever  shall  receive 
this  child  in  my  name  receiveth  me:  and  whoso- 
ever shall  receive  me  receiveth  him  that  sent  me : 
for  lie  that  is  least  among  you  all,  the  same  shall 
be  great. 

49  If  And  .John  answered  and  said.  Master,  we 
saw  one  casting  out  devils  in  thy  name;  and  we 
forbade  him,  because  he  followeth  not  with  us. 

50  And  Jesus  said  unto  him.  Forbid  him  not: 
for  he  that  is  not  against  us  is  for  us. 


31  were  Moses  and  Elijah ;  who  appeared  in 
glory,  and  spake  of  liis  ^  decease  which  he 
was  about  to  accomplish  at  Jerusalem. 

32  Now  Peter  and  they  that  were  with  him 
were  heavy  with  sleep:  but  ^when  they 
were  fully  awake,  they  saw  his  glory,  and 

33  the  two  men  that  stood  with  him.  And 
it  came  to  pass,  as  they  were  parting  from 
him,  Peter  said  unto  Jesus,  Master,  it  is 
good  for  us  to  be  here;  and  let  us  make 
three  ^ tabernacles;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elijah:  not 

34  knowing  what  he  said.  And  while  he 
said  these  things,  there  came  a  cloud,  and 
overshadowed  them:  and  they  feared  as 

35  they  entered  into  the  cloud.  And  a  voice 
came  out  of  the  cloud,  saying.  This  is  *  my 

36  Son,  my  chosen :  hear  ye  him.  And  when 
the  voice  ^  came,  Jesus  was  found  alone. 
And  they  held  their  peace,  and  told  no 
man  in  those  days  any  of  the  things  which 
they  had  seen. 

37  And  it  came  to  pass,  on  the  next  day, 
when  they  were  come  down  from  the 
mountain,   a  great    nudtitude   met  him. 

38  And  behold,  a  man  from  the  multitxide 
cried,  saying,  ^  Master,  I  beseech  thee  to 
look  upon  my  son;  for  he  is  mine  only 

39  child;  and  behold,  a  spirit  taketh  him, 
and  he  suddenly  crieth  out;  and  it 'tear- 
eth him  that  he  foameth,  and  it  hardly 
departeth  from  him,  bruising  him  sorely. 

40  And  I  besought   thy  disciples  to   cast  it 

41  out;  and  they  could  not.  And  Jesus  an- 
swered and  said,  O  faithless  and  perverse 
generation,  how  long  shall  I  be  with  you, 
and  bear  with  you  ?  bring  hither  thy  son. 

42  And  as  he  was  yet  a  coming,  the  » devil 
9  dashed  him  down,  and  i°  tare  him  griev- 
ously. But  Jesus  rebuked  the  unclean 
spirit,  and  healed  the  boy,  and  gave  him 

43  back  to  his  father.  And  they  were  all  as- 
tonished at  the  majesty  of  God. 

But  while  all  were  marvelling  at  all  the 
things  which  he  did,  he  said  unto  his  dis- 

44  ciples.  Let  these  words  sink  into  your 
ears:  for  the  Son  of  man  shall  be  deliv- 

45  ered  up  into  the  hands  of  men.  But  they 
understood  not  this  saying,  and  it  was 
concealed  from  them,  that  they  should  not 
perceive  it:  and  they  were  afraid  to  ask 
him  about  this  saying. 

46  And  there  arose  a  reasoning  among 
them,  which  of  them  should  be  "  greatest. 

47  But  when  Jesus  saw  the  reasoning  of 
their  heart,  he  took  a  little  child,  and  set 

48  him  by  his  side,  and  said  unto  them. 
Whosoever  shall  receive  this  little  child 
in  my  name  receiveth  me :  and  whosoever 
shall  receive  me  receiveth  him  that  sent 
me:  for  he  that  is  i^  least  among  you  all, 
the  same  is  great. 

49  And  John  answered  and  said,  Master, 
we  saw  one  casting  out  i*  devils  in  thy 
name;   and  we  forbade   him,  because  he 

50  followeth  not  with  us.  But  Jesus  said 
unto  him.  Forbid  liim  not:  for  he  that  is 
not  against  you  is  for  you. 


Or,  departure.  =  Or,  having  remained  awake.  »  Or,  boot/m.  *  Many  ancient  authorities  read  my  beloved  Son. 
Bee  Matt.  17  :5;  Mark  9:7.  »  Or,  iraspast.  »  Or,  Teacher.  '  Or,  convulseth.  «  Or.  demon.  »  Or,  rent  hivi. 
"  Or,  convuhed.    "'  Gr.  greater.    '^  Qr.  leaner.    "  Or.  demons. 

31.  Of  his  decease.     The  theme  of  thought  in  the  other  world. 
46-50.    See  on  Matt.  18 :  1-5,  and  Mark  9  :  33-40. 

147 


Christ  telleth  James  and  John  that 


ST.    LUKE,    TX. 


came  to  save,  and  not  to  destroy. 


51  If  And  it  came  to  pass,  when  the  time  was 
come  tliat  he  should  be  received  up,  lie  stedfastly 
set  his  face  to  go  to  Jerusalem, 

52  And  sent^  messengers  before  his  face:  and 
they  went,  and  entered  into  a  village  of  the  Samar- 
itans, to  make  ready  for  him. 

58  And  they  did  not  receive  him,  because  his 
face  was  as  though  he  would  go  to  Jerusalem. 

.54  And  when  his  disciples  James  and  John  saw 
this,  they  said,  Lord,  wilt  thou  that  we  conunand 
fire  to  come  down  from  heaven,  and  consume 
them,  even  as  Elias  did  ? 

55  But  he  turned,  and  rebuked  them,  and  said, 
Ye  know  not  what  manner  of  spirit  ye  are  of. 

56  For  the  Son  of  man  is  not  come  to  destroy 
men's  lives,  but  to  save  them.  And  they  went  to 
another  village. 

57  IT  And  it  came  to  pass,  that,  as  they  went  in 
the  way,  a  certain  man  said  unto  him.  Lord,  I  will 
follow  thee  whithersoever  thou  goest. 

58  And  Jesus  said  unto  him,  Foxes  have  holes, 
and  birds  of  the  air  have  nests;  but  the  Son  of 
man  hath  not  where  to  lay  his  head. 

59  And  he  said  unto  another.  Follow  me.  But  he 
said.  Lord,  suffer  me  first  to  go  and  bury  my  father. 

60  Jesus  said  unto  him.  Let  the  dead  bury  their 
dead :  but  go  thou  and  preach  the  kingdom  of  God. 

61  And  another  also  said.  Lord,  I  will  follow 
thee;  but  let  me  first  go  bid  them  farewell,  which 
are  at  home  at  my  house. 

62  And  Jesus  said  unto  him,  No  man,  having 
put  his  hand  to  the  plough,  and  looking  back,  is 
fit  for  the  kingdom  of  God. 


51  And  it  came  to  pass,  when  the  days 
1  were  well-nigh  come  that  he  should  be 
received  up,  he  stedfastly  set  his  face  to 

52  go  to  Jerusalem,  and  sent  messengers  be- 
fore his  face:  and  they  went,  and  entered 
into  a  village  of  the  Samaritans,  to  make 

53  ready  for  him.  And  they  did  not  receive 
him,  because  his  face  was  as  though  he 

54  ivere  going  to  Jerusalem.  And  when  his 
disciples  James  and  John  saw  this,  they 
said,  Lord,  wilt  thou  that  we  bid  fire  to 
come  down   from  heaven,  and   consume 

55  them  ?  '^      But   he   turned,   and   rebuked 

56  theni.3  And  they  went  to  another  vil- 
lage. 

57  And  as  they  went  In  the  way,  a  certain 
man   said   unto  him,  I  will   follow   thee 

58  whithersoever  thou  goest.  And  Jesus 
said  unto  him.  The  foxes  have  lioles,  and 
the  birds  of  the  heaven  have  *  nests;  but 
the  Son  of  man  hath  not  where  to  lay  his 

59  head.  And  he  said  unto  another.  Follow 
me.     But  he  said.  Lord,  suffer  me  first  to 

60  go  and  bury  my  father.  But  he  said  unto 
him,  Leave  the  dead  to  bury  their  own 
dead ;  but  go  tliou  and  publish  abroad  the 

61  kingdom  of  God.  And  another  also  said, 
I  will  follow  thee.  Lord;  but  first  suffer 
me  to  bid  farewell  to  them  that  are  at  my 

62  house.  But  Jesus  said  unto  him,  No 
man,  having  put  his  hand  to  the  plough, 
and  looking  back,  is  fit  for  the  kingdom 
of  God. 


1  Gr.  were  being  fulfilhcl.  ^  Many  ancient  authorities  add  even  as  Eiijnh  did.  s  Sonift  ancient  authorities  add  and 
said.  Ye  know  not  ichat  manner  of  spirit  ye  are  of.  Some,  but  fewer,  add  also  For  the  Son  of  man  came  not 
to  destroy  men's  lives,  but  to  save  thera.    *  Gr.  lodging-places. 

51.  Received  up  into  heaven.  The  verb  (of  which  the  noun  is  employed  in  the  Greek)  is  used  of  Jesus  five 
times  (Mark  16:  19,  Acts  1:  2,  11,  22,  and  1  Tim.  3:  16),  and  in  each  case  it  refers  to  his  ascension.  He  looked 
beyond  the  crucifixion  to  the  ascension.  "  Who,  for  the  joy  that  was  set  before  him,  endured  the  cross" 
(Heb.  12:2). 

53.  Receive.  That  is,  "  welcome,"  as  in  verse  48.  Sexoti^ai.  and  anoSexonai  are  almost  synonymous.  This 
■was  our  Lord's  last  journey  to  Jerusalem.  Rebuffed  by  the  Samaritans,  he  probably  turned  eastward,  and  crossed 
the  .Jordan,  going  south  by  way  of  I'ersea.  Jesus  was  now  a  public  character,  known,  and  well  known,  throughout 
all  I'alestine.  Hence  this  Samaritan  action  was  a  pronounced  opposition  to  his  Messiahship.  They  would  not  have 
a  Messiah  who  would  recognize  .Jerusalem  as  the  central  place  of  worship.  This  claimant,  therefore,  in  his  journey 
through  Samaria  toward  Jerusalem,  must  be  opposed.     (For  "  the  Samaritans,"  see  on  John  4  :  5.) 

54.  James  and  John  were  filled  with  anger  very  naturally,  but  not  in  accordance  with  the  Master's  spirit. 
In  their  hot  and  human  impulse,  they  wish  to  use  the  power  of  Elijah,  which  that  prophet  used  only  for  God's  glory. 
The  words,  "even  as  Elijah  did,"  are  omitted  in  the  New  Version,  but,  it  seems  to  us,  without  reason.  For  the 
omission  of  "and  said,  Ye  know  not  what  manner  of  spirit  ye  are  of.  For  the  Sou  of  man  is  not  come  to  destroy 
meu's  lives,  but  to  save  them,"  there  is  much  more  evidence. 

67-60.  See  on  Matt.  8  :  19-22. 

61.  This  event  occurred  long  before  the  Samaritan  incident,  when  Jesus  was  about  to  go  over  to  the  Gadarene 
country.  If  Luke  had  been  studious  of  chronology,  he  would  have  placed  it  after  chap.  8  :  22.  And  another  also 
said.  Perhaps  on  another  occasion.  IL  would  be  like  Luke  to  group  such  excuses  together.  I  will  follow 
thee.     Probably  in  answer  to  a  call.     But.     He  does  not  recognize  the  all-importance  of  the  call. 

62.  L,ookin{;  back.  For  the  heart  suggests  the  look.  The  ploughing  is  poor  where  the  head  is  averted. 
Fitness  in  the  kingdom  of  God  is  whole-hearteduess  for  God.    Many  are  in  the  kingdom  whose  fituess  is  imperfect. 

148 


Seventy  disciples  sent 


ST.    LUKE,    X. 


forth  to  preach. 


CHAPTER    X. 

1,  Christ  sendeth  out  at  once  seventy  disciples  to  work  miracles,  and  to  preach !  17.  admonisheth  them  to  he 
humble,  and  wherein  to  rejoice :  21.  thanketh  his  Father  for  his  grace :  23.  magnifieth  the  happy  estate 
of  his  church ;  25.  teacheth  the  lawyer  how  to  attain  eternal  life,  and  to  take  every  one  for  his  neighbour 
that  needeth  his  mercy :  41.  reprehendeth  Martha,  and  commendeth  Mary  her  sister. 


1  After  these  things  the  Lord  appointed  other 
seventy  also,  and  sent  them  two  and  two  before 
his  face  into  every  city  and  place,  whither  he  him- 
self would  come. 

2  Therefore  said  he  unto  them.  The  harvest 
truly  is  great,  but  the  labourers  are  few:  pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  would 
send  forth  labourers  into  his  harvest. 

3  Go  your  ways:  behold,  I  send  you  forth  as 
lambs  among  wolves. 

4  Carry  neither  purse,  nor  scrip,  nor  shoes :  and 
salute  no  man  by  the  way. 

5  And  into  whatsoever  house  ye  enter,  first  say. 
Peace  be  to  this  house. 

G  And  if  the  son  of  peace  be  there,  your  peace 
shall  rest  upon  it:  if  not,  it  shall  turn  to  you 
again. 

7  And  In  the  same  house  remain,  eating  and 
drinking  such  things  as  they  give:  for  the  labourer 
is  worthy  of  his  hire.  Go  not  from  house  to 
house. 

8  And  into  whatsoever  city  ye  enter,  and  they 
receive  you,  eat  such  things  as  are  set  before  you: 

9  And  heal  the  sick  that  are  therein,  and  say 
unto  them.  The  kingdom  of  God  is  come  nigh 
unto  you. 

10  But  into  whatsoever  city  ye  enter,  and  they 
receive  you  not,  go  your  ways  out  into  the  streets 
of  the  same,  and  say, 

11  Even  the  very  dust  of  your  city,  which 
cleaveth  on  us,  we  do  wipe  off  against  you:  not- 
withstanding be  ye  sure  of  this,  that  the  kingdom 
of  God  is  come  nigh  unto  you. 

12  But  I  say  unto  you,  that  it  shall  be  more 
tolerable  in  that  day  for  8odom,  than  for  that  city. 

13  Woe  unto  thee,  Chorazin!  woe  unto  thee, 
Bethsaida!  for  if  the  mighty  works  had  been  done 
in  Tyre  and  Sidon,  which  have  been  done  in  you, 
they  had  a  great  while  ago  repented,  sitting  in 
sackcloth  and  ashes. 

14  But  it  shall  be  more  tolerable  for  Tyre  and 
Sidon  at  the  judgment,  than  for  you. 

1.5  And  thou,  Capernaum,  which  art  exalted  to 
heaven,  shalt  be  thrust  down  to  hell. 


1  Now  after  these  things  the  Lord  ap- 
pointed seventy  ^  others,  and  sent  them 
two  and  two  before  his  face  into  every 
city   and   place,   whither  he   himself  was 

2  about  to  come.  And  he  said  unto  them. 
The  harvest  is  plenteous,  but  the  labour- 
ers are  few:  pray  ye  therefore  the  Lord 
of    the   harvest,   that   he   send   forth   la- 

3  boiu-ers  into  his  harvest.  Go  your  ways: 
behold,  I  send  you  forth  as  lambs  in  the 

4  midst  of  wolves.  Carry  no  purse,  no  wal- 
let, no  shoes:  and  salute  no  man  on  the 

5  way.  And  into  whatsoever  house  ye  shall 
2  enter,  first  say.  Peace  be  to  this  hovise. 

6  And  if  a  son  of  peace  be  there,  your  peace 
shall  rest  upon  ^  him :  but  if  not,  it  shall 

7  turn  to  you  again.  And  in  that  same 
house  remain,  eating  and  drinking  such 
things  as  they  give:  for  the  labourer  is 
worthy  of  his  hire.     Go  not  from  house 

8  to  house.  And  into  whatsoever  city  ye 
enter,   and    they  receive    you,   eat    such 

9  things  as  are  set  before  you :  and  heal  the 
sick  that  are  therein,  and  say  unto  them. 
The  kingdom  of  God  is  come  nigh  unto 

10  you.  But  into  whatsoever  city  ye  shall 
enter,  and   they  receive  you  not,  go  out 

11  into  the  streets  thereof  and  say,  Even  the 
dust  from  your  city,  that  cleaveth  to  our 
feet,  we  do  wipe  off  against  you :  howbeit 
know  this,  that   the   kingdom  of  God  is 

12  come  nigh.  I  say  unto  you.  It  shall  be 
more  tolerable   in  that   day  for  Sodom, 

13  than  for  that  city.  Woe  luito  thee,  Chora- 
zin! woe  unto  thee,  Bethsaida!  for  if  the 
*  mighty  works  had  been  done  in  Tyre  and 
Sidon,  which  were  done  in  you,  they 
would  have  repented  long  ago,  sitting  in 

14  sackcloth  and  ashes.  Howbeit  it  shall  be 
more  tolerable  for  Tyre  and  Sidon  in  the 

15  judgement,  than  for  "you.  And  thou,  Ca- 
pernaum, shalt  thou  be  exalted  unto  heav- 
en ?    thou    shalt  be  brought  down  unto 

16  Hades.    He  that  heareth  you  heareth  me ; 


Many  ancient  authorities  add  a7id  two  :  and  so  in  verse  17.    ^  Or,  enter  first,  say.    '  Or,  it.    *  Gr.  powers. 


1.  Affer  these  thlnss.  After  the  matter  of  the  excuses  just  related,  but  not  after  the  Samaritan  incident. 
Luke's  Older  is  here  again  not  the  chronological  one.  Seventy  others.  The  twelve  had  been  appointed,  probably, 
a  year  before  (Mark  3  :  13,  14,  and  Luke  6  :  13),  and  subsequently  sent  out  to  preach,  and  work  miracles  (Matt.  10  : 1, 
Mark  0 :  7,  and  Luke  9 :  2).     The  last-cited  passage  is  the  one  alluded  to  in  this  verse  by  the  word  "  others." 

2.  The  harvest  is  plenteous.  Our  Lord  had  used  this  expression  before  (Matt.  9  .-37,  38).  He  doubtless 
often  repeated  such  apophthegmatic  phrases,  that  they  might  be  impressed  on  all  that  heard.  The  "  harvest "  is  the 
harvest-field. 

4.  Salute  no  man  on  the  way  with  the  formal  Oriental  salutation,  which  consumed  much  time.  Their  tour 
was  to  be  a  short  and  speedy  one. 

6.  A  son  of  peace.  An  Oriental  expression  for  "  a  courteous  man  "  (compare  on  Matt.  10  :  11).  Yotir  peace. 
Your  benediction  and  its  efficient  results.     It  shall  turn  to  you  again.     See  on  Matt.  10  .-13. 

9.  Heal  the  sick.    It  was  to  be  a  miraculous  tour. 

11.  See  on  Matt.  10:14. 

13.  In  that  day.  The  .Jews  seem  to  have  been  in  the  habit  of  speaking  anonymously  of  the  judgment  day 
(see  Isa.  2:11;  2  Tim.  1  :  12,  18 ;  and  4  :  8.  See  also  Matt.  11 :  24,  and  Mark  6  :  11.  For  this  comparison  and  its  mean- 
iug,  see  on  Matt.  11 :  21-24). 

15.  And  thou,  Capernaum.    The  question-form  here,  as  in  Matt.  11 :  23,  is  doubtless  the  correct  reading. 

149 


The  seventy  return,  bringi: 


ST.    LUKE,    X. 


with  them  glad  tidings. 


IG  He  that  hearoth  you  hoarcth  me;  and  he  that 
despiscth  you  (iespiseth  me;  and  he  that  despiseth 
me  despiseth  him  that  sent  me. 

17  IT  And  the  seventy  returned  again  with  joy, 
saying.  Lord,  even  the  devils  are  subject  unto  us 
through  tliy  name. 

IS  And  lie  said  unto  them,  I  beheld  Satan  as 
lightning  fall  from  heaven. 

It)  IJehold,  I  give  unto  you  power  to  tread  on 
serpents  and  scorpions,  and  over  all  the  power  of 
the  enemy:  and  nothing  shall  by  any  means  hurt 
you. 

20  Notwithstanding  in  this  rejoice  not,  that  the 
spirits  are  subject  unto  you;  but  rather  rejoice, 
because  your  names  are  written  in  heaven. 

21  If  In  that  hour  Jesus  rejoiced  in  spirit,  and 
said,  I  thank  thee,  O  Father,  Lord  of  heaven  and 
earth,  that  thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed  them  unto 
babes:  even  so,  Father;  for  so  it  seemed  good  in 
thy  sight. 

22  All  things  are  delivered  to  me  of  my  Fa- 
ther: and  no  man  knoweth  who  the  Son  is,  but 
the  Father;  and  who  the  Father  is,  but  the  Son, 
and  lie  to  whom  the  Son  will  reveal  Mm. 

23  H  And  he  turned  him  unto  hin  disciples,  and 
said  privately,  Blessed  are  the  eyes  which  see  the 
things  that  ye  see: 

24  For  I  tell  you,  that  many  prophets  and  kings 
have  desired  to  see  those  things  which  ye  see,  and 
have  not  seen  them ;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them. 

25  1  And,  behold,  a  certain  lawyer  stood  up,  and 
tempted  him,  saying.  Master,  what  shall  I  do  to 
inherit  eternal  life  ? 

2B  He  said  unto  him.  What  is  written  in  the 
law  ?  how  readest  thou  ? 

27  And  he  answering  said.  Thou  shalt  love 
the  Lord  thy  (Jod  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  strength,  and  with  all  thy 
mind ;  and  thy  neighbour  as  thyself. 

28  And  he  said  unto  him.  Thou  hast  answered 
right :  this  do,  and  thou  shalt  live. 

29  But  he,  willing  to  justify  himself,  said  unto 
Jesus,  And  who  is  my  neighbour  ? 

80  And  Jesus  answering  said,  A  certain  man 
went  down  from  Jerusalem  to  Jericho,  and  fell 
among  thieves,  which  stripped  him  of  his  raiment, 
and  wounded  him,  and  departed,  leaving  lam  half 
dead. 

31  And  by  chance  there  came  down  a  certain 
priest  that  way:  and  when  he  saw  him,  he  passed 
by  on  the  other  side. 


and  he  that  rejecteth  you  rejecteth  me ;  and 
he  that  rejecteth  me  rejecteth  him  that 
sent  me. 

17  And  the  seventy  returned  with  joy,  say- 
ing, Lord,  even  the  ^  devils  are  subject  unto 

18  usin  thy  name.  And  he  said  unto  them, 
I  beheld  Satan  fallen   as   lightning  from 

19  heaven.  Behold,  I  have  given  you  author- 
ity to  tread  upon  serpents  and  scorpions, 
and  over  all  the  power  of  the  enemy:  and 

20  nothing  shall  in  any  wise  hurt  you.  How- 
beit  in  this  rejoice  not,  that  tlie  spirits  are 
sid)ject  unto  you;  but  rejoice  that  your 
names  are  written  in  heaven. 

21  In  that  same  hour  he  rejoiced  ^in  the 
Holy  Spirit,  and  said,  I  ^  thank  thee,  O 
Father,  Loid  of  heaven  and  earth,  that' 
thou  didst  hide  these  things  from  the  wise 
and  understanding,  and  didst  reveal  them 
unto  babes:  yea.   Father;  *for  so  it  was 

22  well-pleasing  in  thy  sight.  All  things 
have  been  delivered  unto  me  of  my  Fa- 
ther: and  no  one  knoweth  who  the  Son 

'  is,  save  the  Father;  and  who  the  Father 
is,  save  the  Son,  and  he  to  whomsoever 
2o  the  Son  willeth  to  reveal  liim.    And  turn- 
ing to  the  disciples,   he  said    privately, 
lilessed  are  the  eyes  which  see  the  things 

24  that  ye  see :  for  I  say  unto  you,  that  many 
prophets  and  kings  desired  to  see  the 
things  which  ye  see,  and  saw  them  not; 
and  to  hear  the  things  which  ye  hear,  and 
heard  them  not. 

25  And  behold,  a  certain  lawyer  stood  up 
and  tempted  him,  saying,  ^  Master,  what 

2G  shall  I  do  to  inherit  eternal  life?  And 
he  said  unto  him,  What  is  written  in  the 

27  law?  how  readest  thou?  And  he  an- 
swering said.  Thou  shalt  love  the  Lord  thy 
(Jod  ^\\\\\\  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  strength,  and  with 
all  thy  mind;  and  thy  neighl)our  as  thy- 

28  self.  And  he  said  unto  liim,  Thou  hast 
answered  right:    this  do,  and  thou  shalt 

29  live.  But  he,  desiring  to  justify  himself, 
said  unto  Jesus,  And  who  is  my  neigh- 

30  hour?  Jesus  made  answer  and  said,  A 
certain  man  was  going  down  from  Jeru- 
salem to  Jericho;  and  he  fell  among  rob- 
bers, which  both  stripped  him  and  beat 
him,  and  <leparted,  leaving  him  half  dead. 

31  And  by  chance  a  certain  priest  was  going 
down  that  way:  and  when  he  saw  him,  he 


1  Gr.  demons.    2  Or,  by.    s  Or,  praite.    *  Or,  that.    «  Or,  Teacher.    «  Gr.  from. 

17.  Returned  to  Jesus,  and  (probably)  to  the  place  in  Galilee  whence  they  were  sent  out. 

18.  I  beheld,  or  "  I  was  beholding."  While  the  seventy  were  preaching,  and  performing  miracles  by  which 
demons  were  cast  out,  Jesus  had  been  beholding  (in  his  faith's  eye)  the  sudden  fall  of  Satan's  power,  which  their 
experience  presaged. 

20.  In  this  rejoice  not.  Not  absolute,  but  comparative.  You  may  rejoice  In  this,  but  have  your  highest  joy 
in  the  fact  of  your  acceptance  with  heaven.     Think  more  of  your  pardon  than  your  power. 

21.  See  on  Matt.  11:25.  In  the  Holy  Spirit.  This  is  the  better  reading.  The  Holy  Spirit  is  always  rep- 
resented as  guiding,  iilling,  and  sustaining  Jesus.     21,  22.  See  on  Matt.  11  .-26-27. 

23,  24.  See  Matt.  13  :  16,  17,  for  lilie  words  spolsen  at  a  different  time. 

27.  See  on  Malt.  22  :37. 

28.  This  d<),  and  thou  shalt  live.  An  impossible  condition.  Jesus  would  thus  seelc  to  draw  the  lawyer  to 
the  possible  condition  of  faith. 

29.  Who  \n  my  neighbour  ?  The  reply  shows  that  every  one,  even  the  most  alienated,  is  our  neighbor.  The 
Samaritan  (see  on  John  i-Jt)  was  the  most  hated  of  all  people  by  the  Jews. 

30.  From  JeruHalem  to  Jericho.  About  eighteen  miles  of  descent,  after  leaving  the  Mount  of  Olives, 
through  a  barren,  rocky  region,  full  of  defiles  and  caverns,  a  noted  and  convenient  resort  of  robbers  in  all  ages. 
Jericho,  after  the  cai)tlvity,  was  (it  is  supposed  by  some)  a  priestly  city,  as  the  men  of  Jericho  in  Neheraiah's  time 
built  the  wall  next  to  ICllashib's  party  (Xeh.  3 : 2)  ;  but  this  is  doubtful.  It  was  charmingly  situated  uear  a  coploua 
fountain,  which  irrigated  the  plain  around  it  (see  Matt.  20:29). 

150 


Parable  of  the 


ST.    LUKE,    X. 


good  Samaritan. 


;>2  And  likewise  a  Levite,  when  he  was  at  the 
place,  came  and  looked  on  him,  and  passed  by  on 
the  other  side. 

oo  But  a  certain  »Samaritan,  as  he  journeyed, 
came  where  he  was :  and  when  he  saw  him,  he 
had  compassion  on  libn, 

o4  And  went  to  li'nn,  and  bound  up  his  wounds, 
pouring  in  oil  and  wine,  and  set  him  on  his  own 
beast,  and  brought  him  to  an  inn,  and  took  care 
of  him. 

35  And  on  the  morrow  when  he  departed,  he 
took  out  two  pence,  and  gave  them  to  the  host, 
and  said  unto  him,  Take  care  of  him;  and  what- 
soever thou  spendest  more,  when  I  come  again,  I 
will  repay  thee. 

oO  Which  now  of  these  three,  thinkest  thou, 
was  neighbour  unto  him  that  fell  among  the 
thieves  ? 

37  And  he  said,  He  that  shewed  mercy  on  him. 
Then  said  Jesus  unto  him.  Go,  and  do  thou  like- 
wise. 

08  IF  Now  it  came  to  pass,  as  they  went,  that 
he  entered  into  a  certain  village:  and  a  certain  wo- 
man named  Martha  received  him  into  her  house. 

09  And  she  had  a  sister  called  Mary,  which  also 
sat  at  Jesus'  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  about  much  serv- 
ing, and  came  to  him,  and  said.  Lord,  dost  thou 
not  care  that  my  sister  hath  left  me  to  serve 
alone  ?  bid  her  therefore  that  she  help  me. 

41  And  Jesus  answered  and  said  unto  her, 
Martha,  Martha,  thou  art  careful  and  troubled 
about  many  things : 

42  But  one  thing  is  needful:  and  Mary  hath 
cliosen  that  good  part,  which  shall  not  be  taken 
away  from  her. 


32  passed  by  on  the  other  side.  And  in  like 
manner  a  Levite  also,  when  he  came  to 
the  place,  and  saw  him,  passed  by  on  the 

33  other  side.  But  a  certain  Samaritan,  as 
he  journeyed,  came  where  he  was:  and 
when  he   saw  him,  he  was  moved  with 

34  compassion,  and  came  to  him,  and  bound 
up  his  wounds,  pouring  on  them  oil  and 
wine;  and  he  set  him  on  his  own  beast, 
and  brought  him  to  an  inn,  and  took  care 

35  of  him.  And  on  the  morrow  he  took  out 
two  1  pence,  and  gave  them  to  the  host, 
and  said.  Take  care  of  him;  and  wliatso- 
ever  thou  spendest  more,  I,  when  I  come 

36  back  again,  will  repay  thee.  Which  of 
these  three,  thinkest  thou,  proved  neigh- 
bour unto  him  that  fell  among  the  roh- 

37  hers?  And  he  said.  He  that  shewed 
mercy  on  him.  And  Jesus  said  unto  him, 
Go,  and  do  thou  likewise. 

38  Now  as  they  went  on  their  way,  he  en- 
tered into  a  certain  village:  and  a  certain 
woman  named  Martha  received  him  into 

39  her  house.  And  she  had  a  sister  called 
Mary,  which  also  sat  at  the  Lord's  feet. 

40  and  heard  his  word.  But  Martha  was 
2 cumbered  about  much  serving;  and  she 
came  up  to  him,  and  said.  Lord,  dost  thou 
not  care  that  my  sister  did  leave  me  to 
sei-ve  alone  ?   bid  her  therefore  that  she 

41  help  me.  But  the  Lord  answered  and 
said  imto  her,  ^  Martha,  Martha,  thou  art 
anxious  and  troubled  about  many  things : 

42  *  but  one  thing  is  needful :  for  Mary  hath 
chosen  the  good  part,  which  shall  not  be 
taken  away  from  her. 


1  See  marginal  note  on  Matt.  18:28.     2  q.^.  distracted,    s  A  few  ancient  authorities  read  Martha,  Martha,  thou  art 
troubled  :  Mary  hath  chosen,  etc.    *  Many  ancient  authorities  read  but  few  things  are  needful,  or  one. 

33.  A  Levite  also,  when  he  came  to  the  place,  and  saw  him,  passed  by  on  the  other  side.    The 

more  thoroughly  supported  reading  is  this  :   "  A  Levite  also,  when  he  came  to  the  place,  came  and  saw  him,  and 
passed  by  on  the  other  side,"  implying  an  approach  to  the  sufferer  from  curiosity,  and  then  his  abandonment. 

34.  Oil  and  wine,  to  soothe,  heal,  and  strengthen. 

35.  Two  pence.  The  amount  of  two  days'  wages  for  a  harvest  laborer,  say  four  dollars.  The  traveller  was 
expecting  to  be  soon  back. 

37.  Go,  and  do  thou  likewise.  Consider  every  man  your  neighbor.  That  our  Lord  pictured  himself  in  the 
good  Samaritan  seems  very  probable.  He  was  full  of  love  and  healing  for  those  who  hated  him.  The  inquirer  in 
this  instance,  as  a  lawj-er,  or  teacher  of  the  law,  was  doubtless  a  fair  example  of  Jewish  pride  and  contempt  of 
Samaritans  and  Gentiles.  As  he  wishes  to  Ijnow  what  he  should  do  to  inherit  eternal  life,  Jesus  shows  him  one  sort 
of  doing  which  his  life  rejected,  not  as  if  such  doing  would  win  eternal  life,  but  because  such  doing  was  one  of  the 
marks  of  an  inheritor  of  eternal  life. 

38.  A  certain  village.  Bethany,  two  miles  east  of  Jerusalem,  at  the  eastern  foot  of  the  Mount  of  Olives 
(John  11 :1).  In  accordance  with  Luke's  plan,  there  is  no  regard  to  chronological  order  in  the  place  of  this  narra- 
tive. Tie  puts  it  in  connection  with  other  incidents  illustrating  the  action  of  divine  love  in  the  heart.  Martha  was 
probably  the  head  of  the  house,  the  older  sister. 

39.  Sat  at  Jesus'  feet.  Was  his  disciple.  No  reference  is  had  to  the  reclining-couch  at  table,  but  to  the 
Teiicher's  chair. 

40.  Cumbered.  A  very  strong  Greek  word.  As  in  the  margin,  "distracted."  An  ordinary  attention  to  the 
duties  of  a  housekeeper  in  the  preparation  of  the  table  would  have  been  well,  but  Martha  was  nervously  excited  and 
worried  with  her  desire  to  have  things  very  fine  for  the  feast.  Marj',  perhaps,  was  not  sulHciently  attentive  to  the 
wants  of  the  house;  but  her  error  was  as  nothing  compared  to  Martha's.  Martha's  happiness  depended  too  much  on 
earthly  things.  Mary's  fault  was  too  much  neglect  of  earthly  things.  But  Mary's  choice  of  listening  to  Jesus  was 
the  grand  choice  of  an  eternal  possession. 

41.  Martha,  Martha.  Repetition  of  solemnity.  "  Martha  "  Is  the  feminine  of  the  Aramaic  "  Mar  "  (Lord), 
and  means  "Lady." 

43.  But  one  thing  is  needful.  It  is  remarkable  that  some  of  the  very  best  authorities,  like  the  Sinaitic  and 
Vatican  MSS.,  read  this  thus  :  "  but  few  things  are  needful,  or  one  "  (as  in  the  margin).  If  that  Is  the  true  reading, 
it  certainly  means  that  the  few  things,  after  all,  centre  in  the  one;  because  it  followe,  "/or  Mary  hath  chosen  the  good 
part."    That  good  part  was  commuulon  with  Jesus. 

151 


Christ  teacheth  his 


ST.    LUKE,  XL 


disciples  how  to  pray, 


CHAPTER    XI. 


1.  Christ  teacheth  to  pray,  and  that  instantly :  11.  assuring  that  God  so  will  give  ns  good  things,  14,  He, 
casting  out  a  dumb  devil,  rebuketh  the  blasphemous  Pharisees ;  28.  and  sheweth  who  are  blessed !  29. 
preacheth  to  the  people,  37.  and  reprehendeth  the  outward  shew  of  holiness  in  the  Pharisees,  scribes,  and 
lawyers. 


1  And  it  came  to  pass,  that,  as  he  was  praying 
in  a  certain  place,  when  he  ceased,  one  of  his  dis- 
ciples said  unto  him,  Lord,  teach  ns  to  pray,  as 
John  also  taught  his  disciples. 

2  And  he  said  unto  them,  When  ye  pray,  say. 
Our  Father  which  art  in  heaven,  Hallowed  be  thy 
name.  Thy  kingdom  come.  Thy  will  be  done, 
as  in  heaven,  so  in  earth. 

o  Give  us  day  by  day  our  daily  bread. 

4  And  forgive  us  our  sins;  for  we  also  forgive 
every  one  that  is  indebted  to  us.  And  lead  us  not 
into  temptation;  but  deliver  us  from  evil. 

5  And  he  said  imto  them.  Which  of  you  shall 
have  a  friend,  and  shall  go  unto  him  at  midnight, 
and  say  unto  him.  Friend,  lend  me  three  loaves; 

6  For  a  friend  of  mine  in  his  journey  is  come 
to  me,  and  I  have  nothing  to  set  before  him  ? 

7  And  he  from  within  shall  answer  and  say. 
Trouble  me  not:  the  door  is  now  shut,  and  my 
children  are  with  me  in  bed;  I  cannot  rise  and 
give  thee. 

8  I  say  unto  you.  Though  he  will  not  rise  and 
give  him,  because  he  is  his  friend,  yet  becatise  of 
his  importimity  he  will  rise  and  give  him  as  many 
as  he  needeth. 

9  And  I  say  imto  you,  Ask,  and  it  shall  he 
given  you;  seek,  and  ye  shall  find;  knock,  and  it 
shall  be  opened  unto  you. 

10  For  every  one  that  asketh  receiveth ;  and  he 
that  seeketh  lindeth;  and  to  him  that  knocketh  it 
shall  be  opened. 

11  If  a  son  shall  ask  bread  of  any  of  you  that 
is  a  father,  will  he  give  him  a  stone '?  or  if  he  auk 
a  fish,  will  he  for  a  fish  give  him  a  serpent  ? 

12  Or  if  he  shall  ask  an  egg,  will  he  offer  him  a 
scorpion  ? 

lo  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children:  how  much  more 
shall  i/our  heavenly  Father  give  the  Holy  Spirit 
to  them  that  ask  him  ? 


1  And  it  came  to  pass,  as  he  was  praying 
in  a  certain  place,  that  when  he  ceased, 
one  of  his  disciples  said  unto  him.  Lord, 
teach  us  to  pray,  even  as  John  also  taught 

2  his  disciples.  And  he  said  unto  them, 
When  ye  pray,  say,  i  Father,  Hallowed  be 

3  thy  name.     Thy  kingdom  come.^    Give 

4  us  day  by  day  ^  our  daily  bread.  And  for- 
give us  our  sins;  for  we  ourselves  also 
forgive  every  one  that  is  indebted  to  us. 
And  bring  us  not  into  temptation  *. 

5  And  he  said  unto  them.  Which  of  you 
shall  have  a  friend,  and  shall  go  imto  him 
at  midnight,  and  say  to  him.  Friend,  lend 

6  me  three  loaves ;  for  a  friend  of  mine  is 
come  to  me  from  a  journey,  and  I  have 

7  nothing  to  set  before  him ;  and  he  from 
within  shall  answer  and  say.  Trouble  me 
not:  the  door  is  now  shut,  and  my  chil- 
dren are  with  me  in  bed;  I   cannot  rise 

8  and  give  thee  ?  I  say  unto  you.  Though 
he  will  not  rise  and  give  him,  because  he 
is  his  friend,  yet  because  of  his  importu- 
nity he  will  arise  and  give  him  ^as  many 

9  as  he  needeth.  And  I  say  unto  you,  Ask, 
and  it  shall  be  given  you;  seek,  and  ye 
shall  find;   knock,  and  it  shall  be  opened 

10  unto  you.  For  every  one  that  asketh  re- 
ceiveth ;  and  he  that  seeketh  findeth ; 
and   to   him    that   knocketh   it   shall    be 

11  opened.  And  of  which  of  you  that  is  a 
father  shall  his  son  ask  ''a  loaf,  and  he 
give  him  a  stone  ?  or  a  fish,  and  he  for  a 

12  fish  give  him  a  serpent  ?  Or  if  he  shall 
ask  an  egg,  will  he  give  him  a  scorpion  ? 

13  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  how  nmch 
more  shall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ? 

14  And  he  was  casting  out  a  "devil  ichich 


1  Many  ancient  authorities  read  Our  Father,  ic/iic/t  art  in  heaven.  See  M.itt.  6:9.  =  Many  ancient  authorities  add 
Thy  icill  he  done,  as  in  heaven,  ko  on  earth.  See  Matt.  6:10.  *  Gr.  our  bread  for  the  coining  day.  *  Many 
ancient  authorities  iidd  but  deliver  u a  from  the  evil  one  (or,  from  evi/).  See  Matt.  6:13.  '>  Or,  whatsoever 
things.    "  Some  ancient  authorities  omit  a  loaf,  and  he  give  him  a  stone  T  or.    '  Gr.  demon.  , 

1.  And  it  came  to  pasg.  We  are  not  to  suppose  that  this  following  passage  is  taken  from  the  sermon  on  the 
mount.  Our  Lord  te.aches  his  disciples  here  in  answer  lo  their  request,  and  he  uses  naturally  the  same  general  train 
of  thought  he  had  used  when  teaching  the  larger  circle  how  to  pray.  So  the  words  that  follow  as  a  comment  on  prayer 
are  naturally  such  as  he  had  used  before.  The  points  of  difference  show  that  these  words  were  used  on  a  different 
occasion  from  that  of  the  sermon  on  the  mount. 

The  desire  to  be  taught  the  words  of  prayer  arises  in  the  disciples  from  seeing  Jesus  pray,  and  knowing  that  his 
mighty  works  were  connected  with  his  prayer.  They  would  have  the  example  of  John,  who  taught  his  disciples  to 
pray,  imitated  by  .Tesus.     The  request  was  a  laudable  one,  and  does  not  imply  any  trust  in  the  mere  words  of  prayer. 

2.  Father.  The  omissions  in  the  Revision,  as  compared  with  the  Old  Version,  are  all  based  on  sound  criticism. 
The  fuller  form  of  the  Lord's  Prayer  in  Luke  undoubtedly  arose  from  the  desire  to  make  it  conform  to  the  words  in 
Matthew.  But  our  Lord's  words  were  different  on  these  two  occasions,  showing  us  that  he  did  not  intend  to  restrict 
us  to  any  form  of  prayer. 

3.  Dally  bread.     (See  on  Matt.  6  :  11.) 

7.  My  children  are  with  me  in  bed.  Literally,  "  in  the  bed."  In  the  one  large  divan,  or  bed,  in  which  the 
whole  family  lay. 

8.  Importunity.  Rather,  "  BhamelessnesB."  The  lesson  of  this  parable  is  not  to  enforce  sharaelessness  on  the 
praying  man,  but  is  given  in  verse  13;  viz.,  "  If  ye,  being  evil,  answer  prayer,  much  more  will  God,  being  good,  even 
perfect  goodness,  answer  prayer!  "  The  parable  does  not  encourage  a  worrying  disposition  in  prayer,  but  a  confi- 
dence in  God. 

9-13.  Bee  Matt.  7  :  7-11. 

162 


Christ  casteth  out 


ST.    LUKE,    XT. 


a  dumb  devil. 


14  1[  And  he  was  casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  pass,  when  the  devil  was 
gone  out,  the  dumb  spake;  and  the  people  won- 
dered. 

15  But  some  of  them  said,  He  casteth  out  dev- 
ils through  Beelzebub  the  chief  of  the  devils. 

10  And  others,  tempting  him,  sought  of  him  a 
sign  from  heaven. 

IT  But  he,  knowing  their  thoughts,  said  unto 
them,  Every  kingdom  divided  against  itself  is 
brought  to  desolation;  and  a  house  divided  against 
a  house  falleth. 

18  If  Satan  also  be  divided  against  himself,  how 
shall  his  kingdom  stand?  because  ye  say  that  I 
cast  out  devils  through  Beelzebub. 

19  And  if  I  by  Beelzebub  cast  out  devils,  by 
whom  do  your  sons  cast  them  out  ?  therefore  shall 
they  be  your  judges. 

20  But  if  I  with  the  finger  of  God  cast  out  dev- 
ils, no  doubt  the  kingdom  of  God  is  come  upoji 
you. 

21  When  a  strong  man  armed  keepeth  his  pal- 
ace, his  goods  are  in  peace : 

22  But  when  a  stronger  than  he  shall  come  upon 
him,  and  overcome  him,  he  taketh  from  him  all 
his  armour  wherein  he  trusted,  and  divideth  his 
spoils. 

2o  He  that  is  not  with  me  is  against  me:  and 
he  that  gathereth  not  with  me  scatteretli. 

24  When  the  unclean  spirit  is  gone  out  of  a 
man,  he  walketh  through  dry  places,  seeking  rest; 
and  finding  none,  he  saith,  I  will  return  unto  my 
house  whence  I  came  out. 

25  And  when  he  cometh,  he]  findeth  it  swept 
and  garnished. 

26  Then  goeth  he,  and  taketh  to  him  seven  other 
spirits  more  wicked  than  himself;  and  they  enter 
in,  and  dwell  there:  and  the  last  state  of  that 
man  is  worse  than  the  first. 

27  1"  And  it  came  to  pass,  as  he  spake  these 
things,  a  certain  woman  of  the  company  lifted  up 
her  voice,  and  said  unto  him,  Blessed  is  the  womb 
that  bare  thee,  and  the  paps  which  tliou  hast 
sucked. 

28  But  he  said,  Yea  rather,  blessed  are  they 
that  hear  the  word  of  God,  and  keep  it. 

29  T  And  when  the  people  were  gathered  thick 
together,  he  began  to  say,  This  is  an  evil  genera- 
tion: they  seek  a  sign;  and  there  shall  no  sign  be 
given  it,  but  the  sign  of  Jonas  the  prophet. 

30  For  as  .Jonas  was  a  sign  unto  the  Xinevites, 
so  shall  also  the  Son  of  man  be  to  this  generation. 

31  The  queen  of  the  south  shall  rise  up  in  the 
judgment  with  the  men  of  this  generation,  and 
condemn  them:  for  she  came  from  the  utmost 
parts  of  the  earth  to  hear  the  wisdom  of  Solomon; 
and,  behold,  a  greater  than  Solomon  is  here. 

32  The  men  of  Nineve  shall  rise  up  in  the  judg- 
ment with  this  generation,  and  shall  condemn  it: 
for  they  repented  at  the  preaching  of  Jonas;  and, 
behold,  a  greater  than  Jonas  is  here. 


was  dumb.  And  it  came  to  pass,  when 
the  1  devil  was  gone  out,  the  dumb  man 
spake;    and    the    multitudes    marvelled. 

15  But  some  of  them  said,  -By  Beelzebub 
the  prince  of  the  ^  devils  casteth  he  out 

16  3  devils.      And     others,     tempting    him, 
IT  sought  of  him  a  sign  from  heaven.     But 

he,  knowing  their  thoughts,  said  unto 
them.  Every  kingdom  divided  against 
itself  is  brought  to  desolation  ;  *  and  a 
house   divided  against  a   house    falleth. 

18  And  if  Satan  also  is  divided  against  him- 
self, how  shall  his  kingdom  stand  ?  be- 
cause ye  say  that  I  cas1;  out  ^  devils  ^by 

19  Beelzebub.  And  if  I  -  by  Beelzebub  cast 
out  3  devils,  by  whom  do  your  sons  cast 
them  out  ?  therefore  shall  they  be  j'our 

20  judges.  But  if  I  by  the  finger  of  God  cast 
out  '^  devils,  then  is  the  kingdom  of  God 

21  come  upon  you.  When  the  strong  man 
fully  armed  guardeth  his  own  court,  his 

22  goods  are  in  peace  :  but  when  a  stronger 
than  he  shall  come  upon  him,  and  over- 
come him,  he  taketh  from  him  his  whole 
armour  wherein  he  trusted,  and  divideth 

23  his  spoils.  He  that  is  not  with  me  is 
against  me;  and  he  that  gathereth  not 

24  with  me  scatteretli.  The  unclean  spirit 
when  ^  he  is  gone  out  of  the  man.  passeth 
through  waterless  places,  seeking  rest; 
and  finding  none,  ^he  saith,  I  will  turn 
back  unto  my  house  whence  I  came  out. 

25  And  Mhen  ^he  is  come,  ^he  findeth  it 

26  swept  and  garnished.  Then  goeth  ^he, 
and  taketh  to  him  seven  other  spirits  more 
evil  than  ^  himself ;  and  they  enter  in  and 
dwell  there:  and  the  last  state  of  that 
man  becometh  worse  than  the  first. 

27  And  it  came  to  pass,  as  he  said  these 
things,  a  certain  woman  out  of  the  multi- 
tude lifted  up  her  voice,  and  said  unto 
him,  Blessed  is  the  womb  that  bare  thee, 
and  the  breasts  which   thou   didst  suck. 

28  But  he  said.  Yea  rather,  blessed  are  they 
that  hear  the  word  of  God,  and  keep  it. 

29  And  when  the  multitudes  were  gather- 
ing together  unto  him,  he  began  to  say. 
Tills  generation  is  an  evil  generation:  it 
seeketh  after  a  sign;  and  tliere  sliall  no 
sign  be  given  to  it  but  the  sign  of  Jonah. 

30  For  even  as  Jonah  became  a  sign  unto  the 
Ninevites,  so  shall  also  the  Son  of  man  be 

31  to  this  generation.  The  queen  of  the 
south  shall  rise  up  in  the  judgement  with 
the  men  of  this  generation,  and  shall  con- 
demn them :  for  she  came  from  the  ends 
of  the  earth  to  hear  the  wisdom  of  Solo- 
mon ;  and  behold, '  a  greater  than  Solomon 

32  is  here.  The  men  of  Xineveh  shall  stand 
up  in  the  judgement  witli  tliis  generation, 
and  sliall  condemn  it:  for  they  repented 
at  the  preaching  of  Jonah;  and  behold, 
"  a  greater  than  Jonah  is  here. 


1  Gr.  demon.    *  Or,  In.    s  Gr.  demons.    *  Or,  and  house  falletk  upon  house.    «  Or,  it.    «  Or,  itself.    '  Gr.  more 

than. 

14.  A  devil  which  was  dumb.  In  this  same  verse  we  find  "  the  dumb  man."  We  have  before  noted,  that,  in 
any  case  of  demoniacal  possession,  the  demon  and  his  victim  lead  a  confused  life,  and  are  identified  with  one  another. 
This  demon  made  the  man  dumb.    14-23.    See  on  Matt.  12 ;  22-30. 

24-86.  See  on  Matt.  12  ;  43-45. 

28.  Yea  rather,  blessed,  etc.  Our  Lord  would  teach  that  a  godly  heart  is  worth  far  more  than  any  earthly 
advantage,  even  though  it  be  a  bodily  relationship  to  Jesus  as  near  as  his  mother's. 

20-32.  See  on  Matt.  12 :  39-42. 

168 


Christ  reproTeth 


ST.    LUKE,    XL 


the  Pharisees. 


33  No  man,  when  he  hath  lighted  a  candle, 
putteth  it  in  a  secret  place,  neither  under  a  bushel, 
but  on  a  candlestick,  that  they  which  come  in 
may  see  the  light. 

34  The  light  of  the  body  is  the  eye :  therefore 
when  thine  eye  is  single,  thy  whole  body  also  is 
full  of  light;  but  when  thine  eye  is  evil,  thy  body 
also  i.s-  full  of  darkness. 

35  Take  heed  therefore  that  the  light  which  is 
in  thee  be  not  darkness. 

36  If  thy  whole  body  therefore  he  full  of  light, 
having  no  part  dark,  the  whole  shall  be  full  of 
light,  as  when  the  bright  shining  of  a  candle  doth 
give  thee  light. 

37  H  And  as  he  spake,  a  certain  Pharisee  be- 
sought him  to  dine  with  him:  and  he  went  in,  and 
sat  down  to  meat. 

38  And  when  the  Pharisee  saw  it,  he  marvelled 
that  he  had  not  first  washed  before  dinner. 

39  And  the  Lord  said  unto  him,  Xow  do  ye 
Pharisees  make  clean  the  outside  of  the  cup  and 
the  platter;  but  your  inward  part  is  full  of  raven- 
ing and  wickedness. 

40  Ye  fools,  did  not  he  that  made  that  which 
is  without  make  that  which  is  within  also  ? 

41  But  rather  give  alms  of  such  things  as  ye 
have;  and,  behold,  all  things  are- clean  unto  you. 

42  But  woe  unto  you,  Pharisees!  for  ye  tithe 
mint  and  rue  and  all  manner  of  herbs,  and  pass 
over  judgment  and  the  love  of  God:  these  ought  ye 
to  have  done,  and  not  to  leave  the  other  undone. 

43  Woe  unto  you,  Pharisees!  for  ye  love  the 
uppermost  seats  in  the  synagogues,  and  greetings 
in  the  markets. 

44  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites! for  ye  are  as  graves  which  appear  not,  and 
the  men  that  walk  over  them  are  not  aware  of  them. 

45  IT  Then  answered  one  of  the  lawyers,  and 
said  unto  him,  Master,  thus  saying  thou  reproach- 
est  us  also. 

46  And  he  said.  Woe  unto  you  also,  ye  laAvyers! 
for  ye  lade  men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch  not  the  burdens 
with  one  of  your  fingers. 

47  Woe  unto  you!  for  ye  build  the  sepulchres 
of  the  prophets,  and  your  fathers  killed  them. 

48  Truly  ye  bear  witness  that  ye  allow  the  deeds 
of  your  fathers :  for  they  indeed  killed  theiu,  and 
ye  build  their  sepulchres. 

49  Therefore  also  said  the  wisdom  of  God,  I 
will  send  them  prophets  and  apostles,  and  some 
of  them  they  shall  slay  and  persecute : 


37 


No  man,  when  he  hath  lighted  a  lamp, 
putteth  it  in  a  cellar,  neither  under  the 
bushel,  but  on  the  stand,  that  they  which 
enter  in  may  see  the  light.  The  lamp  of 
thy  body  is  thine  eye:  when  thine  eye  is 
single,  thy  whole  body  also  is  full  of  light; 
but  when  it  is  evil,  thy  body  also  is  full  of 
darkness.  Look  therefore  whether  the 
light  that  is  in  thee  be  not  darkness.  If 
therefore  thy  whole  body  be  full  of  light, 
having  no  part  dark,  it  shall  be  wholly 
full  of  light,  as  when  the  lamp  with  its 
bi-ight  shining  doth  give  thee  light. 

Now  as  he  spake,  a  Pharisee  asketh  him 
to  Mine  with  him:  and  he  went  in,  and 
sat  down  to  meat.  And  when  the  Phari- 
see saw  it,  he  marvelled  that  he  had  not 
first  washed  before  i  dinner.  And  the 
Lord  said  unto  him,  Now  do  ye  Pharisees 
cleanse  the  outside  of  the  cup  and  of  the 
platter;  but  your  inward  part  is  full  of 
extortion  and  wickedness.  Ye  foolish 
ones,  did  not  he  that  made  the  outside 
make  the  inside  also?  Howbeit  give 
for  alms  those  things  which  ^are  within; 
and  behold,  all  things  are  clean  unto 
you. 

But  woe  unto  you  Pharisees!  for  ye 
tithe  mint  and  rue  and  every  herb,  and 
pass  over  judgement  and  the  love  of  God : 
but  these  ought  ye  to  have  done,  and  not 
to  leave  the  other  undone.  Woe  unto 
you  Pharisees !  for  ye  love  the  chief  seats 
in  the  synagogues,  and  the  salutations  in 
the  marketplaces.  Woe  unto  you!  for 
ye  are  as  the  tombs  which  appear  not, 
and  the  men  that  walk  over  them  know 
it  not. 

And  one  of  the  lawyers  answering  saith 
unto  liim,  ^  Master,  in  saying  this  thou 
reproachest  us  also.  And  he  said,  Woe 
imto  you  lawyers  also!  for  ye  lade  men 
with  burdens  grievous  to  be  borne,  and  ye 
yourselves  touch  not  the  burdens  with 
one  of  your  fingers.  Woe  unto  you!  for 
ye  build  the  tombs  of  the  prophets,  and 
your  fathers  killed  them.  So  ye  are  wit- 
nesses and  consent  unto  the  works  of 
your  fathers:  for  they  killed  them,  and  ye 
build  their  toinbx.  Therefore  also  said 
the  wisdom  of  God,  I  will  send  unto  them 
prophets  and  apostles;  and  some  of  them 


Gr.  breakfast.    *  Or,  ye  can.    '  Or,  Teacher. 


■33-36.  See  on  Matt,  h  :  1.5,  and  Matt.  6  :  22,  23. 

36.  The  emphasis  in  the  statement  is  in  the  comparison.    The  body  illumined  by  the  bright,  clear  eye,  is  as  a 
body  illumined  by  a  brilliant  lamp  (see  on  Matt.  6  :  22). 

37.  To  dine.     Kather  (as  in  the  margin),  "  to  breakfast,"  or,  still  better,  "to  lunch."     So  in  verse  38. 

38.  Washed.    The  Pharisees  carried  the  ceremonial  washings  of  the  law  to  au  unauthorized  and  absurd  extent 
(compare  Mark  7  : 1-9). 

39.  See  on  Matt.  23:25. 

40.  God  desires  truth  in  the  inward  parts  (Ps.  51 : 6). 

41.  Those  things  which  are  withiu.    The  affections  of  the  heart.    The  pure  heart  will  need  no  outward 
rule  (Gal.  5:23). 

42.  See  Matt.  23:23. 

43.  See  Matt.  23  :  6,  7. 

44.  The  hoUowness  and  uncleanness  of  the  Pharisees  were  unobserved  by  the  multitude. 

45.  One  of  the  lawyers.    That  Is,  a  scribe,  or  official  teacher.    8o  "  lawyers  " 

46.  See  Matt.  23  :  4. 

47.  48.  See  on  Matt.  23  :  29-32.  ^ 

49.  The  wi8di>m  of  God.     That  is,  Christ  himself.    Compare  Matt.  23 :  34,  "  I  send  unto  you,"  etc.    49-51. 
See  on  Matt.  23 :  34-36. 


verse  46  and  verse  I 


Christ  preacheth 


ST.    LUKE,    XII. 


to  his  disciple 


.50  That  the  blood  of  all  the  prophets,  which 
■was  shed  from  the  foundation  of  the  world,  may 
be  required  of  this  generation ; 

51  From  the  blood  of  Abel  unto  the  blood  of 
Zacharias,  which  perished  between  the  altar  and 
the  temple:  verily  I  say  unto  you,  It  shall  be  re- 
quired of  this  generation. 

52  Woe  unto  you,  lawyers!  for  ye  have  taken 
away  the  key  of  knowledge:  ye  entered  not  in 
yourselves,  and  them  that  were  entering  in  ye 
hindered. 

53  And  as  he  said  these  things  unto  them,  the 
scribes  and  the  Pharisees  began  to  urge  him  vehe- 
mently, and  to  provoke  him  to  speak  of  many 
things : 

54  Laying  wait  for  him,  and  seeking  to  catch 
something  out  of  his  mouth,  that  they  might 
accuse  him. 


50  they  shall  kill  and  persecute ;  that  the 
blood  of  all  the  prophets,  which  was  shed 
from  the  foundation  of  the  world,  may  be 

51  required  of  this  generation ;  from  the 
blood  of  Abel  imto  the  blood  of  Zachariah, 
who  perished  between  the  altar  and  the 

1  sanctuary:  yea,  I  say  unto  you,  it  shall 

52  be  required  of  this  generation.  Woe  unto 
you  lawyers !  for  ye  took  away  the  key  of 
knowledge :  ye  entered  not  in  yourselves, 
and  them  that  were  entering  in  ye  hin- 
dered. 

53  And  when  he  was  come  out  from  thence, 
the  scribes  and  the  I'harisees  began  to 

2  press  upon  him  vehemently,  and  to  pro- 

54  voke  him  to  speak  of  ^  many  things ;  lay- 
ing wait  for  him,  to  catch  something  out 
of  his  mouth. 


Gr.  house.    *  Or,  set  themselves  vehemently  against  him. 


68.  See  Matt.  23 :  13. 


CHAPTER    XII. 

1.  Christ  preacheth  to  his  disciples  to  avoid  hypocrisy,  and  fearfulness  in  publishing  his  doctrine:  13.  warneth 
the  people  to  beware  of  covetousness,  by  the  parable  of  the  rich  man  who  set  up  greater  hams.  22.  We 
must  not  be  over  careful  of  earthly  things,  31,  but  seek  the  kingdom  of  God,  33.  give  alms,  36.  be  ready 
at  a  knock  to  open  to  our  Lord  whensoever  he  cometh.  41.  Christ's  ministers  are  to  see  to  their  charge, 
49.  and  look  for  persecution.  54.  The  people  must  take  this  time  of  grace,  58.  because  it  is  a  fearful  thing 
to  die  without  reconciliation. 


1  In  the  mean  time,  when  there  were  gathered 
together  an  innumerable  multitude  of  people,  inso- 
much that  they  trode  one  upon  another,  he  began 
to  say  unto  his  disciples  first  of  all,  Beware  ye  of 
the  leaven  of  the  Pharisees,  which  is  hypocrisy. 

2  For  there  is  nothing  covered,  that  shall  not  be 
revealed;  neither  hid,  that  shall  not  be  known. 

3  Therefore  whatsoever  ye  have  spoken  in  dark- 
ness shall  be  heai-d  in  the  light;  and  that  which  ye 
have  spoken  in  the  ear  in  closets  shall  be  pro- 
claimed upon  the  housetops. 

4  And  I  say  unto  you  my  friends.  Be  not  afraid 
of  them  that  kill  the  body,  and  after  that  have  no 
more  that  they  can  do. 

5  But  I  will  forewarn  you  whom  ye  shall  fear: 
Fear  him,  which  after  he  hath  killed  hath  power  to 
cast  into  hell ;  yea,  I  say  unto  you.  Fear  him. 

6  Are  not  five  sparrows  sold  for  two  farthings, 
and  not  one  of  them  is  forgotten  before  God  ? 

7  But  even  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not  therefore:  ye  are  of  more 
value  than  many  sparrows. 

8  Also  I  say  unto  you,  Whosoever  shall  confess 
me  before  men,  him  shall  the  Son  of  man  also  con- 
fess before  the  angels  of  God : 

9  But  he  that  denieth  me  before  men  shall  be 
denied  before  the  angels  of  God. 


1  In  the  mean  time,  when  ^the  many 
thousands  of  the  multitude  were  gathered 
together,  insomuch  that  they  trode  one 
upon  another,  he  began  to  '■^  say  unto  his 
disciples  first  of  all,  Beware  ye  of  the 
leaven  of  the  Pharisees,  which  is  hypoc- 

2  risy.  But  there  is  nothing  covered  up, 
that  shall  not  be  revealed:  and  hid,  that 

3  shall  not  be  known.  Wherefore  whatso- 
ever ye  have  said  in  the  darkness  shall  be 
heard  in  the  light;  and  what  ye  have 
spoken  in  the  ear  in  the  inner  chambers 
shall  be  proclaimed  upon  the  housetops. 

4  And  I  say  unto  you  my  friends.  Be  not 
afraid  of  them  which  kill  the  body,  and 
after  that  have  no  more  that  they  can  do. 

5  But  I  will  warn  you  whom  ye  shall  fear : 
Fear  him,  which  after  he  hath  killed  hath 
^  power  to  cast  into  *hell;  yea,  I  say  imto 

6  you.  Fear  him.  Are  not  five  sparrows 
sold  for  two  farthings  ?  and  not  one  of 
them   is  forgotten   in   the  sight  of   God. 

7  But  the  very  hairs  of  your  head  are  all 
numbered.     Fear  not:    ye  are  of    more 

8  value  than  many  sparrows.  And  I  say 
unto  you.  Every  one  who  shall  confess 
^  me  before  men,  ^  him  shall  the  Son  of 


Gr.  the  myriads  of. 


Or,  say  unto  his  disciples.  First  of  all  beware  ye.    ^  Or,  authority. 
s  Gr.  in  me.    ^  Gr.  in  him. 


Gr.   Gehenna. 


1.  The  many  thousands.  Literally,  "the  myriads,"  or  "the  ten  thousands."  The  severe  denunciation  of 
the  Pharisees  had  both  fired  their  hatred,  and  had  excited  the  curiosity,  and  perhaps  in  some  quarters  the  sympathy, 
of  the  multitude.  Hence  the  vast  crowd  now  pressing  around  Jesus.  First  of  all.  Afterward  (verse  13)  he 
addressed  the  multitude. 

2.  The  opposite  of  Pharisaic  hypocrisj'  is  open  truthfulness,  and  to  this  .Jesus  urges  his  disciples  by  showing 
how  all  secret  things  should  be  revealed.     2-9.  See  on  Matt.  10 :  26-33. 

4.  If  timidity  should  tempt  them  to  secrecy,  they  should  not  fear  assaults  that  would  not  hurt  beyond  the  body. 
7.  Fear  not.    God's  protecting  care  was  promised  them. 

155 


Christ  warneth  the  people 


ST.    LUKE,    XII. 


to  beware  of  covetousness. 


10  And  whosoever  shall  speak  a  word  against 
the  Son  of  man,  it  shall  be  forgiven  him:  but  unto 
him  that  blasphemeth  against  the  Holy  Ghost  it 
shall  not  be  forgiven. 

11  And  wlien  thej'  bring  you  unto  the  syna- 
gogues, and  unto  magistrates,  and  powers,  take  ye 
no  thought  how  or  what  thing  ye  shall  answer,  or 
what  ye  shall  say : 

12  For  the  Holy  Ghost  shall  teach  you  in  the 
same  hour  what  ye  ought  to  say. 

13  IT  And  one  of  the  company  said  unto  him, 
Master,  speak  to  my  brothei',  that  he  divide  the 
inheritance  with  me. 

14  And  he  said  unto  him,  Man,  who  made  me  a 
judge  or  a  divider  over  you  ? 

1.5  And  he  said  imto  them.  Take  heed,  and  be- 
ware of  covetousness:  for  a  man's  life  consisteth 
not  in  the  abundance  of  the  things  which  he  pos- 
sesseth. 

1(3  And  he  spake  a  parable  unto  them,  saying. 
The  ground  of  a  certain  rich  man  brought  forth 
jilentifully: 

17  And  he  thought  within  himself,  saying, 
What  shall  I  do,  because  I  have  no  room  where  to 
bestow  my  fruits  ? 

15  And  he  said.  This  will  I  do:  I  will  puU  down 
my  barns,  and  build  greater;  and  there  will  I 
bestow  all  ray  fruits  and  my  goods. 

19  And  I  will  say  to  my  soul.  Soul,  thou  hast 
much  goods  laid  up  for  many  years;  take  thine 
ease,  eat,  drink,  and  be  merry. 

20  But  God  said  unto  him.  Thou  fool,  this  night 
thy  soul  shall  be  required  of  thee:  then  whose  shall 
those  things  be.  which  thou  hast  provided  ? 

21  So  j.s'  he  that  layeth  up  treasure  for  himself, 
and  is  not  rich  toward  God. 

22  1  And  he  said  unto  his  disciples.  Therefore 
I  say  unto  you.  Take  no  thought  for  your  life, 
what  ye  shall  eat ;  neither  for  the  body,  what  ye 
shall  put  on. 

23  The  life  is  more  than  meat,  and  the  body  is 
more  than  raiment. 

24  Consider  the  ravens:  for  they  neither  sow 
nor  reap;  which  neither  have  storehouse  nor 
bam;  and  God  feedeth  them:  how  much  more 
are  ye  better  than  the  fowls  ? 

2.5  And  which  of  you  with  taking  thought  can 
add  to  his  stature  one  cubit  ? 

26  If  ye  then  be  not  able  to  do  that  thing  which 
is  least,  why  take  ye  thought  for  the  rest  ? 


man   also   confess     before   the   angels  of 
9  God :  but  he  tbat  denieth  me  in  the  pres- 
ence of  men  shall  be  denied  in  the  presence 

10  of  the  angels  of  God.  And  every  one  who 
shall  speak  a  word  against  the  Son  of  man, 
it  shall  be  forgiven  him:  but  unto  him  that 
blasphemeth  against  the  Holy  Spirit  it  shall 

11  not  be  forgiven.  And  when  they  bring 
you  before  the  synagogues,  and  the  rulers, 
and  the  authorities,  be  not  anxious  how  or 
what  ye  shall  answer,  or  what  ye  shall  say  : 

12  for  the  Holy  Spirit  shall  teach  you  in  that 
very  hour  what  ye  ought  to  say. 

13  And  one  out  of  the  multitude  said  unto 
him,  1  Master,  bid  my  brother  divide  the 

14  inheritance  with  me.  But  he  said  unto 
him,   Man,  who   made  me   a  judge  or  a 

15  divider  over  you  ?  And  he  said  unto 
them.  Take  heed,  and  keep  yourselves 
from  all  covetousness:  -for  a  man's  life 
consisteth   not   in  the  abundance  of   the 

16  things  which  he  possesseth.  And  he  spake 
a  parable  unto  them,  saying,  The  ground 
of  a  certain  rich  man  brought  forth  plen- 

17  tifuUy  :  and  he  reasoned  within  himself, 
saying,  What  shall  I  do,  because  I  have 

18  not  where  to  bestow  my  fruits  ?  Ami  he 
said,  This  will  I  do:  I  will  pull  down 
my  barns,  and  build  greater;  and  there 
will  I  bestow  all  my  corn  and  my  goods. 

19  And  I  will  say  to  my  ^  soul,  ^  .Soul,  thou 
hast  nuich  goods  laid  up  for  many  years; 
take   thine    ease,   eat,   drink,   be    merry. 

20  But  God  said  unto  him,  Thou  foolish  one, 
this  night*  is  thy  ^  sold  required  of  thee; 
and  the  things  which  thou  hast  prepared, 

21  whose  shall  they  be  ?  So  is  he  that  layeth 
up  treasure  for  himself,  and  is  not  rich 
toward  God. 

22  And  he  said  unto  his  disciples.  There- 
fore I  say  unto  you.  Be  not  anxious  for 
2/onr°life,  what  ye  shall  eat;  nor  yet  for 

23  your  body,  what  ye  shall  put  on.  For  the 
^  life  is  more  than  the  food,  and  the  body 

24  than  the  raiment.  Consider  the  ravens, 
that  they  sow  not,  neither  reap;  which 
have  no  store-chamber  nor  barn ;  and  God 
feedeth  them:  of  how  much  more  value 

2.5  are  ye  than  the  birds!  And  which  of  you 
by  being  anxious  can  add  a  cubit  luito  his 

26  •*  stature  ?  If  then  ye  are  not  able  to  do 
even  that  which  is  least,  why  are  ye  anxious 


Or,  Teacher.    ^  Gr.  for  not  in  a  mnn'n  abundance  con-nsteth  Ai-s  life,  from  the  things  which  he  possesseth. 
life.    ■>  Gr.  they  require  thy  soul.    «  Or,  soul.     »  Or,  age. 


10.  See  Matt.  12  :  32. 

11,  12.  See  on  Matt.  10:  lS-2n. 

13.  Bid  my  brother  divide.  The  worldly  spirit  of  the  applicant  would  see  in  Jesus  a  helper  of  his  worldly 
plans. 

1.5.  From  all  covetousness,  even  when  the  claim  for  possession  is  a  just  one.  Of  the  thingrs  which  he 
possesseth.     Earthly  property,  so  called. 

16.  A  certain  ricii  man.  He  is  not  accused  of  any  immorality.  He  simply  makes  his  heaven  on  earth,  and 
his  desire  is  only  for  earthly  things.  He  says,  "  ray  fruits,"  "  ray  barns,"  "  ray  corn,"  and  "  my  goods."  The  em- 
phatic pronoun  is  significant. 

19.  Sonl.    Or,  "  life."    He  had  no  soul  beyond  this  life,  to  his  own  consciousness. 

20.  Thy  soul  required  of  thee.  The  "  life,"  considered  every  thing,  is  to  be  given  up.  It  is  no  more  his 
than  are  his'goods,  etc.  He  had  said  "  my  life,"  just  as  he  had  said  "  my  goods."  Whose  shall  they  be  ?  Every 
thing  he  had  desired  and  clutched  as  his  own,  must  be  left  to  others.  He  goes  into  eternity  with  nothing  but  a  starv- 
ing  heart,  and  in  that  eternity  he  can  find  no  food  that  his  heart  can  accept.  He  was  rich  here,  but  he  is  a  hopeless 
pauper  there. 

22-31.  See  Matt.  6 :  25-33. 

20.  That  which  is  least.  Adding  a  cubit  to  one's  stature  is  a  material  matter,  and  therefore  far  less  than  the 
direction  and  supply  of  a  life  iuvolving  all  spiritual  elements. 

lo6 


Great  rewards  promised  to 


ST.    LUKE,    XII. 


Christ's  faithful  servants. 


27  Consider  the  lilies  how  they  grow:  they  toil 
not,  they  spin  not;  and  yet  I  say  unto  you,  that 
iSolouion  in  all  his  glory  was  not  arrayed  like  one 
of  these. 

28  If  then  God  so  clothe  the  grass,  which  is  to 
day  in  the  field,  and  to  nioiTow  is  cast  into  the 
oven;  how  much  more  ivill  he  clothe  you,  O  ye  of 
little  faith  '? 

29  And  seek  not  ye  what  ye  shall  eat,  or  what 
ye  shall  drink,  neither  be  ye  of  doubtful  mind. 

30  For  all  these  things  do  the  nations  of  the 
world  seek  after:  and  your  Father  knoweth  that 
ye  have  need  of  these  things. 

31  If  But  rather  seek  ye  the  kingdom  of  God: 
and  all  these  things  shall  be  added  unto  you; 

32  Fear  not,  little  flock;  for  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom. 

33  Sell  that  ye  have,  and  give  alms;  provide 
yourselves  bags  which  wax  not  old,  a  treasure 
in  the  heavens  that  faileth  not,  where  no  thief 
approacheth,  neither  moth  corrupteth. 

34  For  where  yom-  treasure  is,  there  will  your 
heart  be  also. 

35  Let  your  loins  be  girded  about,  and  your 
lights  burning; 

36  And  ye  yourselves  like  unto  men  that  wait  for 
their  lord,  when  he  will  return  from  the  wedding; 
that  when  he  cometh  and  knocketh,  they  may 
open  unto  him  inuuediately. 

37  Blessed  are  those  servants,  whom  the  lord 
when  he  cometh  shall  find  watching:  verily  I  say 
imto  you,  that  he  shall  gird  himself,  and  make 
them  to  sit  down  to  meat,  and  will  come  forth  and 
serve  them. 

38  And  if  he  shall  come  in  the  second  watch,  or 
come  in  the  third  watch,  and  find  them  so,  blessed 
are  those  servants. 

39  And  this  know,  that  if  the  goodman  of  the 
house  had  known  what  hour  the  thief  would 
come,  he  would  have  watched,  and  not  have  suf- 
fered his  house  to  be  broken  through. 

40  Be  ye  therefore  ready  also :  for  the  Son  of 
man  cometh  at  an  hour  when  ye  think  not. 

41  IF  Then  Peter  said  unto  him,  Lord,  speakest 
thou  this  parable  unto  us,  or  even  to  all  ? 

42  And  the  Lord  said,  Who  then  is  that  faithful 
and  wise  steward,  whom  /a\s  lord  shall  make  ruler 
over  his  household,  to  give  them  their  portion  of 
meat  in  due  season  ? 

43  Blessed  is  that  servant,  whom  his  Lord  when 
he  cometh  shall  find  so  doing. 

44  Of  a  truth  I  say  unto  you,  that  he  will  make 
him  ruler  over  all  that  he  hath. 


27  concerning  the  rest  ?  Consider  the  lilies, 
how  they  grow:  they  toil  not,  neither  do 
they  spin ;  yet  I  say  mito  you.  Even  Solo- 
mon in  all  his  glory  was  not  arrayed  like 

28  one  of  these.  But  if  God  doth  so  clothe 
the  grass  in  the  field,  which  to-day  is,  and 
to-morrow  is  cast  into  the  oven ;  how  much 
more  shall   he   clothe  you,  O  ye  of  little 

29  faith?  And  seek  not  ye  what  ye  shall 
eat,  and  what  ye  shall  drink,  neither  be 

30  ye  of  doubtful  inind.  For  all  these  things 
do  the  nations  of  the  world  seek  after:  but 
your  Father  knoweth  that  ye  have  need  of 

31  these  things.  Howbeit  seek  ye  ^  his  king- 
dom, and  these  things  shall  be  added  unto 

32  you.  Fear  not,  little  flock;  for  it  is  your 
Father's  good  pleasure  to  give  you  the 

33  kingdom.  Sell  that  ye  have,  and  give 
alms ;  make  for  yourselves  purses  which 
wax  not  old,  a  treasure  in  the  heavens  that 
faileth  not,  where  no  thief  draweth  near, 

34  neither  moth  destroyeth.  For  where  your 
treasure  is,  there  will  your  heart  be  also. 

3.5      Let  your  loins  be  girded  about,  and  your 

30  lamps  burning ;  and  be  ye  yourselves  like 

unto  men  looking  for  their  lord,  when  he 

shall  return  from  the  marriage  feast ;  that, 

when  he  cometh  and  knocketh,  they  may 

37  straightway  open  unto  him.  Blessed  are 
those  -  servants,  whom  the  lord  \\hen  he 
cometh  shall  find  watching:  verily  I  say 
unto  you,  that  he  shall  gird  himself,  and 
make  them  sit  down  to  meat,  and  shall 

38  come  and  serve  them.  And  if  he  shall 
come  in  the  second  watch,  and  if  in  the 
third,  and  find  them  so,  blessed  are  those 

39  sen-ants.  ^But  knoAv  this,  that  if  the 
master  of  the  house  had  known  in  what 
hour  the  thief  was  coming,  he  would  have 
watched,  and  not  have  left  his  house  to  be 

40  *  broken  through.  Be  ye  also  ready:  for 
in  an  hour  that  ye  think  not  the  Son  of 
man  cometh. 

41  And  Peter  said,  Lord,  speakest  thou 
this  parable  unto  us.  or  even  unto  all  ? 

42  And  the  Lord  said,  AVhothen  is  ^  the  faith- 
ful and  wise  steward,  whom  his  lord  shall 
set  over  his  household,  to  give  them  their 

43  portion  of  food  in  due  season  ?  Blessed 
is  that  ^  servant,  whom  his  lord  when  he 

44  cometh  shall  find  so  doing.  Of  a  trvith  I 
say  unto  you,  that  he  will  set  him  over  all 

45  that  he  hath.    But  if  that  ^  servant  shall 


1  Many  ancient  authorities  read  the  kingdom  of  God.    "  Gr.  bo7id-ierra7iti>.    s  Or,  But  this  ye  know.    *  Gr.  digged 
through.    ^  Or,  the  faithful  steward,  the  ivise  man  whom,  etc.    «  Gr.  bond-servant. 

33.  Little  flock.     Tiie  intimate  disciples,  to  wliom  lie  was  now  speaking  (verse  22).     To  give  you  tlie  liing- 

doin,  as  that  kingdom  would  very  shoi-tly  bo  established  at  Pentecost. 

33-34.  See  Malt.  6:  19-21.  The  epigrammatic  way  of  enunciating  great  principles,  common  in  the  East.  A 
literal  interpretation  is  not  intended. 

35.  Let  your  loins  be  girdetl  about.  Girded  loins,  that  is,  where  the  garment  is  tucked  up,  and  fastened  at 
the  waist,  were  a  mark  of  readiness  for  work.     Your  lamps  burning:.     An  explanation  is  found  in  Matt.  2.5 :  1-13. 

37.  And  serve  them,  as  a  mark  of  his  love.    Such  a  sign  of  regard  is  illustrated  by  Oriental  habits. 

38.  Second  watch  — third.  There  were  four  watches  in  the  night  (compare  Matt.  14:2.5).  The  first  ex- 
tended from  six  o'clock  to  nine,  the  second  from  nine  to  midnight,  the  third  from  midnight  to  three,  and  the  fourth 
from  three  to  six  in  the  morning.  These  watches  were  modified  in  duration  according  to  the  time  of  sunset  and 
sunrise,  the  above  hours  (excepting  midnight)  being  proximate  only.  The  phrase  in  the  text  is  equivalent  to  "  if  he 
shall  come  before  midnight  or  after  midnight,"  the  marriage-feast  having  taken  place  in  the  first  watch. 

39.  40.  See  on  Matt.  24:  43,  44.  The  sudden  change  of  figure  is  Oriental.  See,  as  an  example,  Ps.  23:  4,5. 
The  words  of  Peter  in  verse  41,  and  the  reply  of  our  Lord,  show  that  these  words,  though  used  by  Jesus  at  the 
close  of  his  ministry  (Matt.  24),  nevertheless  were  here  used  on  another  and  previous  occasion.  Jesus,  like  many  of 
the  celebrated  teachers  of  antiquity,  repeated  his  sayings,  that  the  people  might  remember  them,  and  that  they  might 
have  the  force  of  apophthegms. 

43-46.  See  on  Matt.  24  :  45-51. 

157 


Christ's  charge 


ST.    LUKE,    XII. 


his 


45  But  and  if  that  servant  say  in  his  heart,  My 
lord  delay eth  his  coining;  and  shall  begin  to  beat 
the  luenservants  and  maidens,  and  to  eat  and 
drink,  and  to  be  drunken ; 

46  The  lord  of  that  servant  will  come  in  a  day 
when  he  looketh  not  for  liuti,  and  at  an  hour  when 
he  is  not  aware,  and  will  cut  him  in  sunder,  and 
will  appoint  him  his  portion  with  the  unbelievers. 

47  And  that  servant,  which  knew  his  lord's  will, 
and  prepared  not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  with  many  sfrl'pcft. 

48  But  he  that  knew  not,  and  did  commit  things 
worthy  of  stripes,  shall  be  beaten  with  few  .stripes. 
For  unto  whomsoever  much  is  given,  of  him  shall 
be  much  required:  and  to  whom  men  have  com- 
mitted much,  of  him  they  will  ask  the  more. 

49  IT  I  am  come  to  send  fire  on  the  earth;  and 
what  will  T,  if  it  be  already  kindled  ? 

50  But  I  have  a  baptism  to  be  baptized  with; 
and  how  am  I  straitened  till  it  be  accomplished ! 

51  Suppose  ye  that  I  am  come  to  give  peace  on 
earth  ?    1  tell  you.  Nay;  but  rather  division: 

52  For  from  henceforth  there  shall  be  five  in 
one  house  divided,  three  against  two,  and  two 
against  three. 

5S  The  father  shall  be  divided  against  the  son, 
and  the  son  against  the  father;  the  mother  against 
the  davighter,  and  the  daughter  against  the  mother ; 
the  mother  in  law  against  her  daughter  in  law, 
and  the  daughter  in  law  against  her  mother  in 
law. 

54  1  And  he  said  also  to  the  people.  When  ye 
see  a  cloud  rise  out  of  the  west,  straightway  ye  say. 
There  cometh  a  shower ;  and  so  it  is. 

55  And  when  ye  see  tlte  south  wind  blow,  ye 
say.  There  will  be  heat;  and  it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  discern  the  face  of  the 
sky  and  of  the  earth;  but  how  is  it  that  ye  do 
not  discern  this  time  ? 

57  Yea,  and  why  even  of  yourselves  judge  ye 
not  what  is  right  ? 

.58  H  When  thou  goest  with  thine  adversary  to 
the  magistrate,  as  thou  art  in  the  way,  give  dili- 
gence that  thou  mayest  be  delivered  from  him; 
lest  he  hale  thee  to  the  judge,  and  the  judge  de- 
liver thee  to  the  officer,  and  the  officer  cast  thee 
into  prison. 

59  I  tell  thee,  thou  shalt  not  depart  thence,  till 
thou  hast  paid  the  very  last  mite. 


46 


54 


say  in  his  heart.  My  lord  delayeth  his 
coming;  and  shall  begin  to  beat  the  men- 
sei'vants  and  the  maidservants,  and  to  eat 
and  drink,  and  to  be  drunken  ;  the  lord  of 
that  1  servant  shall  come  in  a  day  when  he 
expecteth  not,  and  in  an  hour  when  he 
knoweth  not,  and  shall  -  cut  him  asunder, 
and  appoint  his  portion  with  the  unfaith- 
ful. And  that  ^  servant,  which  knew  his 
lord's  will,  and  made  not  ready,  nor  did 
according  to  his  will,  shall  be  beaten  with 
many  stripes  ;  but  he  that  knew  not,  and 
did  things  worthy  of  stripes,  shall  be  beaten 
with  few  stripes.  And  to  whomsoever 
much  is  given,  of  him  shall  much  be  re- 
quired :  and  to  whom  they  commit  much, 
of  him  will  they  ask  the  more. 

I  came  to  cast  fire  upon  the  earth;  and 
what  will  I,  if  it  is  already  kindled  ?  But 
I  have  a  baptism  to  be  baptized  with ;  and 
how  am  I  straitened  till  it  be  accomplished ! 
Think  ye  that  I  am  come  to  give  peace  in 
the  eaith  ?  I  tell  you,  Nay;  but  rather 
division :  for  there  shall  be  from  hence- 
forth five  in  one  house  divided,  three 
against  two,  and  two  against  three.  They 
shall  be  divided,  father  against  son,  and  son 
against  father;  mother  against  daughter, 
and  daughter  against  her  "mother;  mother 
in  law  against  her  daugliter  in  law,  and 
daughter  in  law  against  her  mother  in  law. 

And  he  said  to  the  multitudes  also, 
When  ye  see  a  cloud  rising  in  the  west, 
straightway  ye  say.  There  cometh  a 
shower;  and  so  it  cometh  to  pass.  And 
when  ye  see  a  south  wind  blowing,  ye  say. 
There  will  be  a  ^scorching  heat;  and  it 
cometh  to  pass.  Ye  hypocrites,  ye  know 
how  to  *  interpret  the  face  of  the  earth  and 
the  heaven ;  but  how  is  it  that  ye  know 
not  how  to  *  interpret  this  time?  And 
why  even  of  yourselves  judge  ye  not  what 
is  right  ?  For  as  thou  art  going  with  thine 
adversary  before  the  magistrate,  on  the 
way  give  diligence  to  be  quit  of  him;  lest 
haply  he  hale  thee  unto  the  judge,  and  the 
judge  shall  deliver  thee  to  the  ^  officer,  and 
the  ^officer  shall  cast  thee  into  prison. 
I  say  unto  thee.  Thou  shalt  by  no  means 
come  out  thence,  till  thou  have  paid  the 
very  last  mite. 


1  Gr.  bond-ser-vant.    *  Or,  severely  scourge  him.    ^  Or,  hot  wind.    *  Gr.  prove.    ^  Gr.  exactor. 

46.  His  portion  ivith  the  unfaithful.  In  Matthew,  "  with  the  hypocrites."  Such  a  eeivant  was  a  false 
servant. 

47,  48.  Two  other  classes.  They  are  not  cast  out,  like  the  wicked  ones,  but  only  chastised.  The  sen-ant  of 
Christ,  who  does  not  enter  into  the  folly  and  wickedness  of  the  world,  and  thus  prove  his  hypocrisy,  but  who,  with 
a  true  allegiance,  yet  is  careless  and  spiritually  improvident,  will  be  severely  chastened;  though  these  stripes  will  be 
modified  according  to  his  excusable  ignorance.  This  chastisement  is  not  in  purgatory  (for  there  is  no  hint  of  such  a 
place  in  scripture,  but  clear  statement  to  the  contrary),  but  in  the  inward  experience  of  the  offending  party. 

49,  50.  A  paraphrase  of  those  words  would  be,  "  I  am  come  to  set  this  world  on  fire,  by  establishing  that  truth 
which  will  call  out  the  bitter  hostility  of  man's  natural  heart.  Now,  if  this  fire  has  been  already  kindled  by  my  life, 
what  do  I  wish  ?  Ah!  I  have  yet  a  baptism  of  blood  to  undergo,  to  perfect  this  work  of  establishing  saving  truth; 
and,  until  the  accomplishment  of  this  baptism,  I  am  straitened  in  power  and  glory  by  being  emptied  of  the  Divine 
fulness.  This  baptism  I  now  look  forward  to  with  holy  desire."  The  connection  of  this  thought  with  the  preceding 
Is  in  the  judgment  implied  in  both. 

r>\-~>Z.  See  on  Matt.  10  :  34-36.    54-56.  Compare  Matt.  16  :  2,  3  for  a  similar  thought. 

54.  Tliere  cometh  a  shower,  from  tho  Mediterranean  Sea. 

r>ii.  A  scorching  heat,  from  the  Arabian  deserts. 

57.  Kven  of  yourselves.  Without  extraneous  teaching.  Man  lives  and  acts  by  presumptive  evidence  every 
day.     Why  not  use  such  evidence  (strong  as  it  is)  in  the  matters  of  the  Messiah  ? 

58,  59.  See  on  Matt.  5 :  25,  26.  The  connection  here  is  this  :  "  You  should  see  the  judgment  coming,  the  great 
crisis,  from  the  present  prognostications;  and,  thus  foreseeing  it,  you  should  make  haste  to  deliver  yourself  from 
peril." 

158 


Christ  healeth 


ST.    LUKE,    XIIL 


an  infirm  woman. 


CHAPTER    XIII. 

1.  Christ  preacheth  repentance  upon  the  pnnishment  of  the  Galilaeans,  and  others.  6.  The  fruitless  fig  tree  may 
not  stand.  11,  He  healeth  the  crooked  woman !  18.  sheweth  the  powerful  working  of  the  word  in  the 
hearts  of  his  chosen,  hy  the  parable  of  the  grain  of  mustard  seed,  and  of  leaven !  24.  exhorteth  to  enter  in 
at  the  strait  gate,  31.  and  reproveth  Herod  and  Jerusalem. 


1  There  were  present  at  that  season  some  that 
told  him  of  the  Galilaeans,  whose  blood  Pilate  had 
mingled  with  their  sacrifices. 

2  And  Jesus  answering  said  imto  them,  Suppose 
ye  that  these  Galileans  were  sinners  above  all  the 
Galilteans,  because  they  suffered  such  things  ? 

3  I  tell  you,  Nay:  but,  except  ye  repent,  ye  shall 
all  likewise  perish. 

4  Or  those  eighteen,  upon  whom  the  tower  in 
Siloam  fell,  and  slew  them,  think  ye  that  they 
were  sinners  above  all  men  that  dwelt  in  Jeru- 
salem? 

5  I  tell  you,  Xay:  but,  except  ye  repent,  ye 
shall  all  likewise  perish. 

6  IT  He  spake  also  this  parable;  A  certain  man 
had  a  fig  tree  planted  in  his  vineyard ;  and  he  came 
and  sought  fruit  thereon,  and  found  none. 

7  Then  said  he  unto  the  dresser  of  his  vineyard, 
Behold,  these  three  years  I  come  seeking  fruit  on 
this  fig  tree,  and  find  none:  cut  it  down;  why 
cumbereth  it  the  ground  ? 

8  And  he  answering  said  unto  him,  Lord,  let  it 
alone  this  year  also,  till  I  shall  dig  about  it,  and 
dung  it  : 

9  And  if  it  bear  fruit,  well:  and  if  not,  then 
after  that  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  syna- 
gogues on  the  sabbath. 

11  H  And,  behold,  there  was  a  woman  which- 
had  a  spirit  of  infirmity  eighteen  years,  and  was 
bowed  together,  and  could  in  no  wise  lift  up  her- 
self. 

12  And  when  Jesus  saw  her,  he  called  her  to 
him,  and  said  unto  her,  Woman,  thou  art  loosed 
from  thine  infirmity. 

13  And  he  laid  his  hands  on  her:  and  immedi- 
ately she  was  made  straight,  and  glorified  God. 

14  And  the  ruler  of  the  synagogue  answered 
with  indignation,  because  that  Jesus  had  healed 
on  the  sabbath  day,  and  said  unto  the  people, 
There  are  six  days  in  which  men  ought  to  work: 
in  them  therefore  come  and  be  healed,  and  not  on 
the  sabbath  day. 


1  Now  there  were  some  present  at  that 
very  season  which  told  him  of  the  Gali- 
lasans.  whose  blood  Pilate  had  mingled 

2  with  their  sacrifices.  And  he  answered 
and  said  unto  them.  Think  ye  that  these 
Galiljeans  were  sinners  above  all  the 
Galilajans,    because    they   have    suffered 

3  these  things?  I  tell  you,  Nay:  but,  ex- 
cept ye  repent,  ye  shall  all  in  like  manner 

4  perish.  Or  those  eighteen,  upon  whoni 
the  tower  in  Siloam  fell,  and  killed  them, 
think  ye  that  they  were  ^  offenders  above 

5  all  the  men  that  dwell  in  Jerusalem  ?  I 
tell  you,  Nay:  but,  except  ye  repent,  ye 
shall  all  likewise  perish. 

6  And  he  spake  this  parable;  A  certain 
man  had  a  fig  tree  planted  in  his  vine- 
yard; and  he  came  seeking  fruit  thereon, 

7  and  found  none.  And  he  said  unto  the 
vinedresser.  Behold,  these  three  years  I 
come  seeking  fruit  on  this  fig  tree,  and 
find  none:  cut  it  down;  why  doth  it  also 

8  cumber  the  ground  ?  And  he  answering 
saith  unto  him,  Lord,  let  it  alone  this  year 
also,  till  I  shall  dig  about  it,  and  dung  it : 

9  and  if  it  bear  fruit  thenceforth,  well ;  but 
if  not,  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  syna- 

11  gogues  on  the  sabbath  day.  And  behold, 
a  wonaan  which  had  a  spirit  of  infirmity 
eighteen  years;  and  she  was  bowed  to- 
gether, and  could  in  no  Avise  lift  herself 

12  up.  And  when  Jesus  saw  her,  he  called 
her,  and  said  to  her.  Woman,  thou  art 

13  loosed  from  thine  infirmity.  And  he  laid 
his  hands  upon  her:  and  immediately  she 
was  made    straight,   and    glorified    God. 

14  And  the  ruler  of  the  synagogue,  being 
moved  with  indignation  because  Jesus 
had  healed  on  the  sabbath,  answered  and 
said  to  the  multitude.  There  are  six  days 
in  which  men  ought  to  work:  in  them 
therefore  come  and  be  healed,  and  not  on 


Gr.  debtora. 


I.  Whose  blood,  etc.  Referring  to  some  insurrection  of  Galllaeans  (who  were  restive  under  the  Roman  yoke), 
vengeance  for  which  was  taken  by  Pilate  in  slaying  certain  Galilceans  while  they  were  sacrlftcing  at  the  temple. 

4.  Siloam.  This  village,  still  retaining  its  old  name,  clings  to  the  west  side  of  the  Olivet  range,  overhanging  the 
Kedron  valley,  and  is  thus  opposite  the  south-east  corner  of  Jerusalem. 

5.  Ye  shall  all  likewise  perish ;  I.e.,  ye  shall  all  perish  In  like  manner  (ojnoiw?  and  (oo-auTu?).  There  will, 
be  a  sudden,  unexpected,  and  awful  destruction  to  every  sinner,  of  which  these  and  other  like  occurrences  in  human 
history  are  but  types;  these  having  reference  only  to  the  body,  but  those  will  regard  the  soul. 

6.  Fig-trees  were  often  planted  in  vineyards,  but  no  seed  could  be  sown  there. 

7.  Cumber.    Make  useless  the  ground  it  occupies. 

9.  If  not,  thou  shalt  cut  it  down.  The  two  characteristics  of  God,  as  shown  to  Moses  (Exod.  34 : 7),  "  long- 
suffering,"  etc.,  "  and  that  will  by  no  means  clear  the  guilty  "  (Exod.  34  :  7),  are  taught  in  this  short  but  pointed  and 
graphic  parable. 

II.  A  spirit  of  infirmity.  An  evil  spirit  causing  this  infirmity.  Compare  verse  16.  She  had  a  disease  which 
Satan  maintained  in  her  (compare  Job's  case  and  Paul's,  2  Cor.  12  :  7).  Probably  the  physicians  would  have  called  it 
a  confirmed  rheumatism. 

13.  He  called  her.  She  could  walk,  but  not  stand  upright.  For  eighteen  years  the  fact  of  her  infirmity  had 
been  known  to  all. 

14.  The  ruler  of  the  synagogue.  The  religious  teacher  would  hinder  a  bodily  cure  on  the  sabbath,  which 
God  made  for  man  I    Said  to  the  multitude.    He  had  not  the  face  to  say  It  to  Jesus. 

159 


Christ  telletli  the  people 


ST.    LUKE,    XIII. 


to  enter  lu  at  the  strait  gate. 


15  The  Lord  then  answered  him,  and  said,  Thou 
hypocrite,  doth  not  each  one  of  you  on  the  sab- 
batli  loose  his  ox  or  his  ass  from  the  stall,  and 
lead  hnn  away  to  watering  ? 

IG  And  ought  not  this  woman,  being  a  daughter 
of  Abraham,  whom  Satan  hath  bound,  lo,  these 
eighteen  years,  be  loosed  from  tliis  bond  on  the 
sabbath  day  ? 

17  And  when  he  had  said  these  things,  all  his 
adversaries  were  asliamed:  and  all  the  people  re- 
joiced for  all  the  glorious  things  that  were  done 
by  him. 

18  IF  Then  said  he,  Unto  what  is  the  kingdom 
of  God  like  ?  and  wheremito  shall  I  resemble  it  ? 

19  It  is  like  a  grain  of  mustard  seed,  which  a 
man  took,  and  cast  into  his  garden;  and  it  grew, 
and  Avaxed  a  great  tree;  and  the  fowls  of  the  air 
lodged  in  the  branches  of  it. 

20  And  again  he  said,  Whereunto  shall  I  liken 
the  kingdom  of  God  ? 

21  It  is  like  leaven,  which  a  woman  took  and 
hid  in  three  measures  of  meal,  till  the  whole  was 
leavened. 

22  And  he  went  through  the  cities  and  villages, 
teaching,  and  journeying  toward  Jerusalem. 

23  Then  said  one  unto  him,  Lord,  are  there  few 
that  be  saved  ?    And  he  said  unto  them, 

24  1  Strive  to  enter  in  at  the  strait  gate:  for 
many,  I  say  unto  you,  will  seek  to  enter  in,  and 
shall  not  be  able. 

25  When  once  the  master  of  the  house  is  risen 
up,  and  hath  shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the  door,  saying. 
Lord,  Lord,  open  unto  us;  and  he  shall  answer 
and  say  unto  you,  I  know  you  not  whence  ye  are: 

26  Then  shall  ye  begin  to  say.  We  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught 
in  our  streets. 

27  But  he  shall  say,  I  tell  you,  I  know  you  not 
whence  ye  are;  depart  from  me,  all  ye  workers  of 
iniquity. 

28  There  shall  be  weeping  and  gnashing  of 
teeth,  when  ye  shall  see  Abraham,  and  Isaac,  and 
Jacob,  and  all  the  jjrophets,  in  the  kingdom  of 
God,  and  you  yourselces  thrust  out. 

29  And  they  shall  come  from  the  east,  and /ro»i 
the  west,  and  from  the  north,  a,nd  front  the  south, 
and  shall  sit  down  in  the  kingdom  of  God. 

30  And,  behold,  there  are  last  which  shall  be 
first,  and  there  are  first  which  shall  be  last. 


15  the  day  of  the  sabbath.  But  the  Lord  an- 
swered him,  and  said.  Ye  hypocrites,  doth 
not  each  one  of  you  on  the  sabbath  loose 
his  ox  or  his  ass  from  the  ^  stall,  and  lead 

16  him  away  to  watering?  And  ought  not 
this  woman,  being  a  daughter  of  Abraham, 
whom  Satan  had  bound,  lo,  Hiese  eighteen 
years,  to  have  been  loosed  from  this  bond 

17  on  the  day  of  the  sabbath  ?  And  as  he 
said  these  things,  all  his  adversaries  were 
put  to  shame:  and  all  the  nuiltitude  re- 
joiced for  all  the  glorious  things  that  were 
done  by  him. 

18  He  said  therefore.  Unto  what  is  the 
kingdom   of   God   like  ?    and   whereunto 

19  shall  I  liken  it?  It  is  like  unto  a  grain 
of  mustard  seed,  which  a  man  took,  and 
cast  into  his  own  garden ;  and  it  grew,  and 
became  a  tree ;  and  the  birds  of  the  heaven 

20  lodged  in  the  branches  thereof.  And 
again  he  said,  Whereunto   shall   I   liken 

21  the  kingdom  of  God?  It  is  like  unto 
leaven,  which  a  woman  took  and  hid  in 
three  ^measures  of  meal,  till  it  was  all 
leavened. 

22  And  he  went  on  his  way  through  cities 
and  villages,  teaching,  and  journeying  on 

23  unto  Jerusalem,  And  one  said  unto  him. 
Lord,  are  they  few  that  be  saved  ?    And 

24  he  said  unto  them,  Strive  to  enter  in  by 
the  narrow  door:  for  many,  I  say  unto 
you,   shall    seek  to   enter  in,   and   shall 

25  not  be  ^  able.  When  once  the  master  of 
the  house  is  risen  up,  and  hath  shut  to 
the  door,  and  ye  begin  to  stand  without, 
and  to  knock  at  the  door,  saying,  Lord, 
open  to  us;  and  he  shall  answer  and  say 
to  you,  I  know  you  not  whence  ye  are ; 

26  then  shall  ye  begin  to  say.  We  did  eat  and 
drink  in  thy  presence,  and  thou  didst  teach 

27  in  our  streets  ;  and  he  shall  say,  I  tell  you, 
I  know  not  whence  ye  are;  depart  from 

28  me,  all  ye  workers  of  iniquity.  There 
shall  be  the  M'eeping  and  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  and  Isaac,  and 
Jacob,  and  all  the  prophets,  in  the  king- 
dom  of   God,  and   yourselves   cast   forth 

29  without.  And  they  shall  come  from  the 
east  and  west,  and  from  the  north  and 
south,  and  shall  *  sit  down  in  the  kingdom 

30  of  God.  And  behold,  there  are  last  which 
shall  be  first,  and  there  are  tirst  which 
shall  be  last. 


Gr.  manger.    ^  See  rn.irginal  note  ou  Matt.  13:33.    3  Qr,  able  xchen  once.     *  Gr.  : 


clh 


15.  Ye  hypocrites.  The  ruler  of  the  synagogue,  and  those  who  sympathized  with  him.  lie  convicts  them 
from  their  own  constant  conduct.  He  shows  the  utter  silliness  of  their  traditions,  by  which  they  governed  the  people, 
and  destroyed  the  symmetry  of  religion. 

17.  Tlie  niiiltitude  rejoiced.    At  the  breaking  of  their  ecclesiastical  chains. 

1»-21.  See  on  Matt.  13:31-33. 

32.  Jonrneyiiifj  on  unto  Jerusalem.  lie  was  in  Peraea,  east  of  .Jordan,  in  the  tctrarchy  of  Herod  Antipas, 
who  ruled  over  both  Galilee  and  I'eraea. 

24.  See  MaU.  7  :  13,  14. 

25.  The  master  of  the  house  is  our  Lord  himself,  who  shuts  to  the  door  of  entrance  to  his  holy  kingdom  at 
the  expiration  of  the  time  of  grace.  I  know  yon  not  whence  ye  are.  Rather,  "  I  know  you  not.  Whence  are 
ye?  "  That  is,  I  know  you  not  with  the  regard  and  intimacy  of  a  family  relationship  (Matt.  7:23).  What  have  you 
to  say  for  yourselves  as  to  your  origin  and  belongings? 

86.  Then  shall  ye  begin  to  say.  Denoting  a  readiness  to  utter  any  thing  that  comes  uppermost  for  plausi- 
bility. 

27.  I  tell  you.  Their  explanation  of  physical  proximity  does  not  alter  the  case.  The  Lord  repeats  his  asser- 
tion, "  I  know  you  not  "  (i^/xa?  is  certainly  the  right  reading),  and  his  question  as  unanswered,  "  Whence  are  ye  ?  " 

28.  The  weeping  and  gnashing  of  teeth.     See  on  Matt.  8  :  13. 

30.  Last  which  shall  be  first.    Faithful  Gentiles  shall  come  before  unfaithful  Jews. 


160 


Ohrist  healeth  the  dropsy 


ST.    LUKE,    XIV. 


oa  the  sabbath. 


ol  IT  The  same  day  there  came  certain  of  the 
Pharisees,  saying  unto  liini,  (iet  thee  out,  and 
depart  hence;  for  Herod  will  kill  thee. 

32  And  he  said  unto  them,  Go  ye,  and  tell  that 
fox,  Behold,  I  cast  out  devils,  and  I  do  cures  to 
day  and  to  morrow,  and  the  third  day  I  shall  be 
perfected. 

d'i  Nevertheless  I  must  walk  to  day,  and  to 
morrow,  and  the  day  following:  for  it  cannot  be 
that  a  prophet  perish  out  of  Jerusalem. 

o4  O  Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  that  are  sent  unto 
thee;  how  often  would  I  have  gathered  thy  chil- 
dren together,  as  a  hen  doth  (juther  her  brood 
under  her  Avings,  and  ye  would  not  ! 

35  Behold,  your  house  is  left  unto  you  desolate : 
and  verily  I  say  unto  you,  Ye  shall  not  see  me, 
until  the  time  come  when  ye  shall  say.  Blessed  is 
he  that  cometh  in  the  name  of  the  Lord. 


31  In  that  very  hour  there  came  certain 
Pharisees,  saying  to  him.  Get  thee  out, 
and  go  hence :  for  Herod  would  fain  kill 

32  thee.  And  he  said  unto  them.  Go  and  say 
to  that  fox.  Behold,  I  cast  out  ^  devils  and 
perfoiTn  cures  to-day  and  to-morrow,  and 

33  the  third  day  I  am  perfected.  Howbeit  I 
must  go  on  my  way  to-day  and  to-morrow 
and  the  day  following:  for  it  cannot  be 
that  a  prophet  perish  ovit  of  Jerusalem. 

34  O  Jerusalem,  Jerusalem,  which  killeth 
the  prophets,  and  stoneth  them  that  are 
sent  unto  her  !  how  often  would  I  have 
gathered  thy  children  together,  even  as  a 
hen  (jathereth  her  own   brood  under  her 

35  wings,  and  ye  would  not!  Behold,  your 
house  is  left  unto  you  desolate  :  and  I  say 
unto  you.  Ye  shall  not  see  me,  until  ye 
shall  say,  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord. 


1  Gr.  demons. 


31.  Would  fain  kill  thee.  Simply  and  directly,  "  wishes  to  kill  thee."  Herod  Antipas,  tetrarch  of  Galilee 
and  Peraea,  is  referred  to.  He  was  troubled  probably  at  the  fame  of  Jesus  and  the  attendance  upon  him  of  such 
crowds,  and  wished  to  get  him  out  of  his  dominion.  He  did  not  really  wish  to  kill  him  (see  chap.  23:15),  but  had 
set  the  Pharisees  to  saying  so,  that  he  might  drive  Jesus  out  of  his  realm. 

32.  That  fox.  So  appropriate  a  title  for  the  wily  monarch  in  this  very  incident.  The  next  sentence  may  be 
thus  paraphrased  :  "  Behold,  I  cast  out  demons,  and  perform  cures  for  only  a  few  days  longer,  when  my  course  shall 
be  completed.  However,  I  must  journey  on,  and  perform  my  work  up  to  that  consummation,  and  shall  receive  no 
harm  from  Herod;  for  my  death  can  only  be  accomplished  at  Jerusalem,  beyond  Herod's  jurisdiction."  The  phrase 
"  to-day  and  to-morrow,  and  the  third  day  "  is  definite  for  a  brief  indefinite  period. 

34,  35.  See  on  M.att.  23  :  37-39. 


CHAPTER    XIV. 


Christ  healeth  the  dropsy  on  the  sabbath :  7.  teacheth  humility  i  12,  to  feast  the  poor ;  15.  under  the  parable 
of  the  great  supper,  sheweth  how  worldly  minded  men,  who  contemn  the  word  of  God,  shall  be  shut  out  of 
heaven.  25.  Those  who  will  be  his  disciples,  to  bear  their  cross  must  make  their  accounts  aforehand,  lest 
with  shame  they  revolt  from  him  afterward,  34.  and  become  altogether  unprofitable,  like  salt  that  hath  lost 
his  savour. 


1  And  it  came  to  pass,  as  he  went  into  the 
house  of  one  of  the  chief  Pharisees  to  eat  bread 
on  the  sabbath  day,  that  they  watched  him. 

2  And,  behold,  there  was  a  certain  man  before 
him  which  had  the  dropsy. 

3  And  Jesus  answering  spake  unto  the  lawyers 
and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the 
sabbath  day  '? 

4  And  they  held  their  peace.  And  he  took  him, 
and  healed  him,  and  let  him  go; 

5  And  answered  them,  saying,  Which  of  you 
shall  have  an  ass  or  an  ox  fallen  into  a  pit,  and 
will  not  straightway  pull  him  out  on  the  sabbath 
day? 

(3  And  they  could  not  answer  him  again  to  these 
things. 

7  1"  And  he  put  forth  a  parable  to  those  which 
were  bidden,  when  he  marked  hoAV  they  chose  out 
the  chief  rooms;  saying  unto  them, 


1  And  it  came  to  pass,  when  he  went 
into  the  house  of  one  of  the  rulers  of  the 
Pharisees  on  a  sabbath  to  eat  bread,  that 

2  they  were  watching  him.  And  behold, 
there  was  before  him  a  certain  man  which 

3  had  the  dropsy.  And  Jesus  answering 
spake  unto  the  lawyers  and  Pharisees, 
saying.  Is  it  lawful  to  heal  on  the  sabbath, 

4  or  not  ?  But  they  held  their  peace.  And 
he  took  him,  and  "healed  him,  and  let  him 

5  go.  And  he  said  unto  them.  Which  of 
you  shall  have  ^  an  ass  or  an  ox  fallen  into 
a  well,  and  will  not  straightway  draw  him 

6  up  on  a  sabbath  day?  And  they  could 
not  answer  again  unto  these  things. 

7  And  he  spake  a  parable  unto  those  which 
were  bidden,  when  he  marked  how  they 
chose  out  the  chief  seats  ;  saying  unto 

8  them,  When  thou  art  bidden  of  any  man 


Many  ancient  authorities  read  a  son.    See  chap.  13 :  15. 


1.  To  eat  bread.    To  take  a  regular  meal,  to  which  he  had  been  invited  (see  verse  7). 

5.  Which  of  you,  etc.  A  stronger  cnse  than  that  in  chap.  13  :  16.  There  it  was  a  beast  being  watered.  Here 
it  Is  a  beast  taken  out  of  a  pit,  where  its  life  was  In  danger.  The  former  glaringly  showed  their  inconsistency,  and 
was  aimed  at  carpers.  Here  Jesus  gives  an  excuse  for  his  conduct  where  there  had  been  no  earplug,  and,  therefore, 
gives  a  more  paralleV  case  in  the  illustration.  If  a  be^st  could  be  healed  (as  It  were)  on  the  sabbath,  surely  a  man 
(compare  Matt.  12 :  11). 

lei 


The  parable  of  the 


ST.    LUKE,    XIV 


great  supper. 


8  When  thou  art  bidden  of  any  man  to  a  wed- 
ding, sit  not  down  in  the  highest  room;  lest  a 
more  honourable  man  than  thou  be  bidden  of  him ; 

y  And  he  that  bade  thee  and  him  come  and  say 
to  thee.  Give  this  man  place;  and  thou  begin  with 
shame  to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go  and  sit  down 
in  the  lowest  room ;  that  when  lie  that  bade  thee 
Cometh,  he  may  say  unto  thee,  Friend,  go  up 
higher:  then  shalt  thou  have  worship  in  the  pres- 
ence of  them  that  sit  at  meat  with  thee. 

11  For  whosoever  exalteth  himself  shall  be 
abased;  and  he  that  humbleth  himself  shall  be 
exalted. 

12  IF  Then  said  he  also  to  him  that  bade  him. 
When  thou  makest  a  dinner  or  a  supper,  call  not 
thy  friends,  nor  thy  brethren,  neither  thy  kinsmen, 
nor  thy  rich  neighbours;  lest  they  also  bid  thee 
again,  and  a  recompence  be  made  thee. 

13  But  when  thou  makest  a  feast,  call  the  poor, 
the  maimed,  the  lame,  the  blind: 

14  And  thou  shalt  be  blessed;  for  they  cannot 
recompense  thee:  for  thou  shalt  be  recompensed 
at  the  resurrection  of  the  just. 

15  IF  And  when  one  of  them  that  sat  at  meat 
with  him  heard  these  things,  he  said  unto  him, 
Blessed  is  he  that  shall  eat  bread  in  the  kingdom 
of  God. 

16  Then  said  he  unto  hhu,  A  certain  man  made 
a  great  supper,  and  bade  many : 

17  And  sent  his  servant  at  supper  time  to  say  to 
them  that  were  bidden,  Come;  for  all  things  are 
now  ready. 

18  And  they  all  with  one  consent  began  to  make 
excuse.  The  first  said  unto  him,  1  have  bought  a 
piece  of  ground,  and  I  must  needs  go  and  see  it: 
I  pray  thee  have  me  excused. 

19  And  another  said,  I  have  bought  five  yoke  of 
oxen,  and  I  go  to  prove  them:  I  pray  thee  have 
me  excused. 

20  And  another  said,  I  have  married  a  wife,  and 
therefore  I  cannot  come. 

21  So  that  servant'  came,  and  shewed  his  lord 
these  things.  Then  the  master  of  the  house  being 
angry  said  to  his  servant.  Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and  bring  in  hither 
the  poor,  and  the  maimed,  and  the  halt,  and  the 
blind. 


to  a  marriage  feast,  '  sit  not  down  in  the 
chief  seat;  lest  haply  a  more  honourable 
9  man  than  thou  be  bidden  of  him,  and  he 
that  bade  thee  and  him  shall  come  and 
say  to  thee.  Give  this  man  place;  and  then 
thou  shalt  begin  with  shame  to  take  the 

10  lowest  place.  But  when  thou  art  bidden, 
go  and  sit  down  in  the  lowest  place;  that 
when  he  that  hath  bidden  thee  cometh, 
he  may  say  to  Ihee,  P'riend,  go  up  higher: 
then  shalt  thou  have  glory  in  the  presence 

11  of  all  that  .sit  at  meat  with  thee.  For 
every  one  that  exalteth  himself  shall  be 
humbled;  and  he  that  humbleth  himself 
shall  be  exalted.  ' 

12  And  he  said  to  him  also  that  had  bidden 
him.  When  thou  makest  a  dinner  or  a 
supper,  call  not  thy  friends,  nor  thy  breth- 
ren, nor  thy  kinsmen,  nor  rich  neighbours; 
lest  haply  they  also  bid  thee  again,  and  a 

13  recompense  be  made  thee.  But  when 
thou  makest   a  feast,  bid   the   poor,   the 

14  maimed,  the  lame,  the  blind :  and  thou 
shalt  be  blessed;  because  they  have  not 
ifherewif.h  to  recompense  thee:  for  thou 
shalt  be  recompensed  in  the  resurrection 
of  the  just. 

l.'j  And  when  one  of  them  that  sat  at  meat 
with  him  heard  these  things,  he  said  unto 
him,  Blessed  is  he  that  shall  eat  bread  in 

16  the  kingdom  of  God.  But  he  said  unto 
him,  A  certain  man  made  a  great  supper; 

n  and  he  bade  many :  and  he  sent  forth  his 
2  servant  at  supper  time  to  say  to  them 
that  were   bidden.   Come;   for  all  things 

18  are  now  ready.  And  they  all  with  one 
consent  began  to  make  excuse.  The  first 
said  unto  him,  I  have  bought  a  field,  and 
I  must  needs  go  out  and  "see  it:  I  pray 

19  thee  have  me  excused.  And  another  said, 
I  have  bought  five  yoke  of  oxen,  and  I  go 
to  prove  them:  I  pray  thee  have  me  ex- 

20  cused.     And  another  said,  I  have  married 

21  a  wife,  and  therefore  1  cannot  come.  And 
the  -  servant  came,  and  told  his  lord  these 
things.  Then  the  master  of  the  house 
being  angry  said  to  his  -servant.  Go  out 
quickly  into  the  streets  and  lanes  of  the 


Gr.  recline  not.    "  Gr.  bo7id- 


10.  Glory.     Rather,  "  honor." 

12.  A  dinner  or  a  supper.  Rather,  "  a  luncheon  or  a  dinner."  Call  not  thy  friends.  Oriental  hyperbole. 
Our  Lord  docs  not  forbid  asking  friends  to  dinner,  but  he  urges  and  praises  the  kind  care  of  the  poor  by  this  ^gtwe. 

15.  One  of  the  guests,  at  mention  of  the  recompense  at  the  resurrection,  exclaims,  with  relation  to  that  future 
scene,  "Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God."  Our  Saviour  replies  by  a  parable,  showing  that 
those  who  shall  enjoy  that  heavenly  feast  (i.e.,  the  happiness  of  the  eternal  kingdom  and  its  gospel  phase  on  earth) 
are  not  the  first  bidden  (the  enlightened  and  official  Jews,  such  as  the  Pharisees,  by  whom  Jesus  was  surrounded), 
but  the  outcasts  and  aliens,  such  as  the  publicans  and  the  Gentiles.  Whether  the  man  who  elicited  this  reply  had 
made  his  exclamation  from  a  true  and  humble  heart,  or,  on  the  contrary,  had  boastfully  said  it,  claiming  the  expected 
glory  because  he  was  a  Jew  and  a  Pharisee,  we  cannot  tell.  Jesus  takes  the  opportunity  to  attack  the  fatal  self- 
esteem  of  the  Pharisees. 

16.  Supper.    Rather,  "  dinner." 

17.  Supper  time.  Rather,  "  dinnertime."  To  say  to  them  that  were  bidden.  There  was  a  general 
preliminary  invitation,  and  then  a  special  notice  when  the  lime  had  ariived.  The  gospel  feast  was  generally  pro- 
claimed by  Moses  and  the  prophets.  The  servant,  who  at  supper-time  gives  the  special  notice,  represents  the  call 
made  by  .John  the  Baptist,  by  our  Lord  himself,  and  by  the  apostles,  announcing  the  presence  of  the  Messiah  and  the 
beginning  of  the  new  dispensation. 

18.  With  one  consent.  With  one  mind  or  design.  It  was  not  the  result  of  a  conference.  Began  to  make 
excuse.  Expressive  of  their  unreasonableness.  The '■  began  "  shows  a  series  of  excuses  ready  with  each  one,  so 
that,  if  one  fails,  he  will  try  another.  It  is  not,  "  one  began,  and  the  others  followed,"  but,  "  all  began."  I  must 
needs  go  out  and  see  It.    He  had  seen  it  before,  or  else  he  would  not  have  bought  It. 

19.  I  BO  to  prove  them.     No  Oriental  would  postpone  the  proving  till  after  the  purchase. 

20.  Therefore  I  cannot  come.  If  he  had  valued  the  invitation,  he  would  have  otherwise  timed  his  wedding. 
Of  course,  in  an  Oriental  society,  he  could  not  have  taken  his  wife  to  the  dinner. 

21.  Into  the  streets  aud  lanes,  etc.    The  enlightened  and  educated  Jews  refusing  to  accept  the  gospel,  it  is 

16J 


All  worthy  disciples 


ST.    LUKE,    Xiy. 


must  bear  the  cross 


22  And  the  servant  said,  Lord,  it  is  done  as  thou 
hast  commanded,  and  yet  there  is  room. 

23  And  the  lord  said  unto  the  sei'vant.  Go  out 
into  the  highways  and  hedges,  and  compel  them  to 
come  in,  that  my  house  may  he  filled. 

24  For  I  say  unto  you.  That  none  of  those  men 
which  were  bidden  shall  taste  of  my  supper. 

25  1  And  there  went  great  multitudes  with  him: 
and  he  turned,  and  said  unto  them, 

26  If  any  man  come  to  me,  and  hate  not  his 
father,  and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own  life  also, 
he  cannot  be  my  disciple. 

27  And  whosoever  doth  not  bear  his  cross,  and 
come  after  me,  cannot  be  my  disciple. 

28  For  which  of  you,  intending  to  build  a  tower, 
sitteth  not  down  first,  and  counteth  the  cost, 
whether  he  have  sufficient  to  finish  it  f 

2U  Lest  haply,  after  he  hath  laid  the  foundation, 
and  is  not  able  to  finish  it,  all  that  behold  it  begin 
to  mock  him, 

30  Saying,  This  man  began  to  build,  and  was 
not  able  to  finish. 

31  Or  what  king,  going  to  make  war  against 
another  king,  sitteth  not  down  first,  and  consulteth 
whether  he  be  able  with  ten  thousand  to  meet  him 
that  Cometh  against  him  with  twenty  thousand  ? 

32  Or  else,  while  the  other  is  yet  a  great  way  off, 
he  sendeth  an  ambassage,  and  desireth  conditions 
of  peace. 

33  So  likewise,  whosoever  he  be  of  you  that  for- 
saketh  not  all  that  he  hath,  he  cannot  be  my  dis- 
ciple. 

34  H  Salt  is  good :  but  if  the  salt  have  lost  his 
savour,  wherewith  shall  it  be  seasoned  ? 

35  It  is  neither  fit  for  the  land,  nor  yet  for  the 
dunghill;  but  men  cast  it  out.  He  that  hath  ears 
to  hear,  let  him  hear. 


city,  and  bring  in  hither  the  poor  and 

22  maimed  and  blind  and  lame.  And  the 
1  servant  said.  Lord,  what  thou  didst  com- 

23  mand  is  done,  and  yet  there  is  room.  And 
the  lord  said  unto  the  i  servant.  Go  out 
into  the  highways  and  hedges,  and  con- 
strain  them  to  come  in,  that  my  house 

24  may  be  filled.  For  I  say  unto  you,  that 
none  of  those  men  which  were  bidden 
shall  taste  of  my  supper, 

25  Now  there  went  with  him  great  multi- 
tudes :  and  he  turned,  and  said  unto  them, 

26  If  any  man  cometh  mito  me,  and  hateth 
not  his  own  father,  and  mother,  and  wife, 
and  children,  and  brethren,  and  sisters, 
yea,  and  his  own  life  also,  he  cannot  be 

27  my  disciple.  Whosoever  doth  not  bear 
his  own  cross,  and  come  after  me,  cannot 

28  be  my  disciple.  For  which  of  you,  desir- 
ing to  build  a  tower,  doth  not  first  sit  down 
and    count    the    cost,   whether   he    have 

29  loherewith  to  complete  it?  Lest  haply, 
when  he  hath  laid  a  foundation,  and  is 
not  able  to  finish,  all  that  behold  begin 

30  to  mock  him,  saying.  This  man  began  to 

31  build,  and  was  not  able  to  finish.  Or 
what  king,  as  he  goeth  to  encounter 
another  king  in  war,  will  not  sit  down 
first  and  take  counsel  whether  he  is  able 
with  ten  thousand  to  meet  him  that  cometh 

32  against  him  with  twenty  thousand  ?  Or 
else,  while  the  other  is  yet  a  great  way  off, 
he  sendeth  an  ambassage,  and  asketh  con- 

33  ditions  of  peace.  So  therefore  whosoever 
he  be  of  you  that  renounceth  not  all  that 

34  he  hath,  he  cannot  be  my  disciple.  Salt 
therefore  is  good :  but  if  even  the  salt  have 
lost  its  savour,  wherewith  shall  it  lie  sea- 

35  soned  ?  It  is  fit  neither  for  the  land  nor 
for  the  dunghill:  men  cast  it  out.  He 
that  hath  ears  to  hear,  let  him  hear. 


Gr.  bond-servant. 


sent  to  the  low  and  despised  among  them,  to  publicans  and  sinners,  who,  to  the  world's  eye,  are  the  poor,  maimed, 
blind,  and  lame.     So  Jesus  was  found  consorting  with  the  lowly. 

23.  The  highways  and  hed|?es  represent  the  Gentile  region.  Constrain  them.  Constrain  the  people, 
not  by  force,  but  by  earnest  entreaty  and  application. 

24.  None  of  those  men  which  were  bidden.  The  Jews,  as  a  whole,  are  not  excluded,  but  those  who 
rejected  the  invitation  of  the  gospel;  for  in  the  parable  the  bidden  ones  are  represented  as  all  rejecting. 

26.  Hatetli  not.  An  Oriental  hyperbole,  explained  by  Matt.  10  :  37,  and  clearly  indicated  by  "  hating  his  own 
life  "  in  this  passage.  So  "  Jacob  I  loved,  Esau  I  hated  "  of  Mai.  1 : 2,  3.  The  passage  in  Deut.  21 :  15-17  has  the 
same  comparative  meaning. 

27.  Bear  his  own  cross.    See  on  Matt.  10 :  38. 

28.  The  connection  of  this  and  the  following  verses  with  the  preceding  is  this  :  "  You  must  give  up  all  for  me; 
for  in  building  a  tower,  or  waging  a  war,  men  make  great  sacrifices  according  to  the  undertaking;  so  here  you  must 
make  your  greatest  sacrifice  for  your  greatest  good.     The  only  alternative  is  failure." 

34.  See  on  Matt.  5:13.  Christ's  disciples  are  the  salt.  If  they  lose  their  savor,  they  are  false  disciples;  and 
such  they  must  be,  unless  they  give  up  all  for  Christ. 


Christ  teacheth  by  parables. 


ST.    LUKE,    XV 


The  parable  of  the  lost  sheep. 


CHAPTER    XV. 


1.  The  parable  of  the  lost  sheep :  8.  of  the  piece  of  silver :  11.  of  the  prodigal  son. 


1  Then  drew  near  unto  him  all  the  publicans 
and  sinners  for  to  hear  him. 

2  And  the  Pharisees  and  scribes  murmured,  say- 
ing, This  man  receiveth  sinners,  and  eateth  with 
them. 

3  And  he  spake  this  parable  unto  them,  saying, 

4  What  man  of  you,  having  an  hundred  sheep, 
if  he  lose  one  of  them,  doth  not  leave  the  ninety 
and  nine  in  the  wilderness,  and  go  after  that  which 
is  lost,  until  he  find  it  ? 

5  And  when  he  hath  foimd  it,  he  layeth  it  on 
his  shoulders,  rejoicing. 

6  And  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  neighbours,  saying  unto 
them,  Eejoice  with  me;  for  I  have  found  my  sheep 
which  was  lost. 

7  I  say  unto  you,  that  likewise  joy  shall  be  in 
heaven  over  one  sinner  that  repentetli,  more  than 
over  ninety  and  nine  just  persons,  which  need  no 
repentance. 

8  IT  Either  what  woman  having  ten  pieces  of 
silver,  if  she  lose  one  piece,  doth  not  light  a  can- 
dle, and  sweep  the  house,  and  seek  diligently  till 
she  find  it  ? 

9  And  when  she  hath  found  it,  she  calleth  her 
friends  and  her  neighbours  together,  saying,  Re- 
joice with  me ;  for  I  liave  found  the  piece  which  1 
had  lost. 

10  Likewise,  I  say  unto  you,  there  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner 
that  repenteth. 


1  Now  all  the  publicans  and  sinners  were 
drawing  near  unto  him  for  to  hear  him. 

2  And  both  the  Pharisees  and  the  scribes 
murmured,  saying.  This  man  receiveth 
sinners,  and  eateth  with  them. 

3  And  he  spake  unto  them  this  parable, 

4  saying.  What  man  of  you,  having  a  hun- 
dred sheep,  and  having  lost  one  of  them, 
doth  not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  lost, 

5  until  he  find  it?  And  when  he  hath 
found  it,  he  layeth  it  on  his  shoulders, 

6  rejoicing.  And  when  he  cometh  home,  he 
calleth  together  his  friends  and  his  neigh- 
bours, saying  unto  them.  Rejoice  with  me, 
for  I  have  found  my  sheep  which  was  lost. 

7  I  say  unto  you,  that  even  so  there  shall 
be  joy  in  heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety  and  nine 
righteous  persons,  which  need  no  repent- 
ance. 

8  Or  what  woman  having  ten  i  pieces  of 
silver,  if  she  lose  one  piece,  doth  not  light 
a  lamp,  and  sweep  the  house,  and  seek 

9  diligently  until  she  find  it  ?  And  when 
she  hath  found  it,  she  calleth  together  her 
friends  and  neighbours,  saying.  Rejoice 
Avith  me,  for  I  have  found  the  piece  which 

10  1  had  lost.  Even  so,  I  say  unto  you,  there 
is  joy  in  the  presence  of  the  angels  of  God 
over  one  sinner  that  repenteth. 


Gr.  drachma,  a  coiu  worth  about  eight  pence. 


1.  Were  drawing  near  unto  liim.    Not  necessarily  at  the  time  of  the  address  in  the  preceding  chapter. 

2.  This  man  receiveth  sinners.  They  speak  of  it  as  a  habit  of  our  Lord's,  and  one  which  probably  at 
that  moment  he  was  exhibiting.  He  may  have  been  eating  with  a  number  of  these  despised  persons,  with  a  crowd 
assembled  around  them,  while  the  Pharisees  and  scribes  were  murmuring  at  what  they  counted  his  uncleanness. 

4.  What  man  of  you,  etc.  This  little  parable  represents  the  heavenly  joy  of  recovering  a  lost  soul.  The 
expressions  are  used  phenomenally  from  the  Pharisees'  stand-point,  so  that  the  implied  argument  may  hold  with 
them.  The  Pharisees  looked  on  themselves  as  sheep  that  had  remained  in  the  pasture  ("  wilderness  "),  and  on  the 
publicans  and  sinners  as  those  who  had  strayed  away,  and  were  lost.  Very  well.  Our  Saviour  meets  them  on  their 
own  ground.  How  much  more  joy  is  caused  by  recovering  a  lost  sheep  than  in  beholding  the  steady  ones!  That  is 
a  fact  in  the  shepherd's  experience.  The  truth  that  they  were  lost  as  well  as  the  publicans,  our  Lord  does  not  touch. 
He  is  not  attacking  them,  but  defending  himself. 

7.  Ninety  and  nine  righteous  persons,  which  need  no  repentance.  Language,  as  above  shown, 
accommodated  to  the  views  of  the  Pharisees  addressed.  If  there  were  such  persons  who  needed  no  repentance  (as 
the  unfallen  angels),  other  sources  of  joy  would  be  found  for  the  Lord  in  them,  but  uot  this  joy  of  recovery.  See 
Hillhouse's  exquisite  hymn  for  the  human  side  of  this  experience  :  — 


'  Earth  has  a  joy  unknown  in  heaven, 
The  new-born  peace  of  sin  forgiven! 
Tears  of  such  pure  and  deep  delight, 
Ye  angels!  never  dimmed  your  sight. 


Ye  on  your  harps  must  lean  to  hear 
A  secret  chord  that  mine  will  bear." 

8.  Ten  pieces  of  silver.  Gr.,  "  ten  drachmae."  The  purchasing-value  now  would  be  about  twenty  dollars. 
The  illustra'on  is  taken  from  humble  life.  The  woman's  house  has  only  one  room;  and  that  has  no  window,  but 
only  a  door.  So  she  lights  a  lamp  in  order  to  search,  and  the  finding  of  her  two  dollars  is  a  sufficient  reason  for  her 
calling  in  her  neighbors  to  join  her  in  her  delight.  This  second  parable,  by  using  pieces  of  money,  takes  away  more 
compietely  than  the  other  any  thought  of  the  moral  character  of  the  objects  considered.  Simply  the  finder's  joy  is 
before  us.  The  character  is  not  a  subject  of  thought  in  these  two  parables,  except,  as  in  the  first,  those  needing  not 
repentance  have  to  be  brought  in  over  against  the  repenting  sinner.  The  mind,  however,  is  to  rest  only  on  the  >.y 
over  the  penitent.  The  first  parable  is  far  the  more  attractive,  and  exhibits  a  love  of  a  higher  order;  but  the  second 
parable  is  given  in  order  to  eliminate  entirely  the  character  question,  and  hold  up  only  the  joy  of  the  finder. 

164 


The  parable  of 


ST.    LUKE,    XV. 


the  prodigal  son. 


11 1  And  he  said,  A  certain  man  had  two  sons: 

12  And  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  falleth 
to  me.     And  he  divided  unto  them  his  living. 

13  And  not  many  days  after  the  younger  son 
gathered  all  together,  and  took  his  journey  into  a 
far  country,  and  there  wasted  his  substance  with 
riotous  living. 

14  And  when  he  had  spent  all,  there  arose  a 
mighty  famine  in  that  land ;  and  he  began  to  be  in 
Avant. 

15  And  he  went  and  joined  himself  to  a  citizen 
of  that  country ;  and  he  sent  him  into  his  fields  to 
feed  swine. 

10  And  he  would  fain  have  filled  his  belly  with 
the  husks  that  the  swine  did  eat:  and  no  man  gave 
unto  him. 

17  And  when  he  came  to  himself,  he  said.  How 
many  hired  servants  of  my  father's  have  bread 
enough  and  to  spare,  and  I  perish  with  hunger ! 

18  I  will  arise  and  go  to  my  father,  and  will  say 
unto  him,  Father,  I  have  sinned  against  heaven, 
and  before  thee, 

19  And  am  no  more  worthy  to  be  called  thy  son: 
make  me  as  one  of  thy  hired  servants. 

20  And  he  arose,  and  came  to  his  father.  But 
when  he  was  yet  a  great  way  off,  his  father  saw 
him,  and  had  compassion,  and  ran,  and  fell  on  his 
neck,  and  kissed  him. 

21  And  the  son  said  unto  him.  Father,  I  have 
sinned  against  heaven,  and  in  thy  sight,  and  am 
no  more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  servants.  Bring 
forth  the  best  robe,  and  put  it  on  him;  and  put  a 
ring  on  his  hand,  and  shoes  on  his  feet: 

2'S  And  bring  hither  the  fatted  calf,  and  kill  it  ; 
and  let  us  eat,  and  be  merry : 


11  And  he  said,  A  certain  man  had  two 

12  sons :  and  the  younger  of  them  said  to  his 
father,  Father,  give  me  the  portion  of 
1  thy  substance  that  falleth  to  me.     And 

13  he  divided  unto  them  his  living.  And  not 
many  days  after  the  younger  son  gathered 
all  together,  and  took  his  journey  into  a 
far  country ;  and  there  he  wasted  his  sub- 

14  stance  with  riotous  living.  And  when  he 
had  spent  all,  there  arose  a  mighty  famine 
in  that  country;  and  he  began  to  be  in 

15  want.  And  he  went  and  joined  himself 
to  one  of  the  citizens  of  that  country; 
and  he  sent   him  into  his  fields  to  feed 

16  swine.  And  he  would  fain  have  been 
filled  with  -  the  husks  that  the  swine  did 

17  eat:  and  no  man  gave  unto  him.  But 
when  he  came  to  himself  he  said.  How 
many  hired  servants  of  my  father's  have 
bread  enough  and  to  spare,  and  I  perish 

18  here  with  hunger !  I  will  arise  and  go  to 
my  father,  and  will  say  unto  him,  Father, 
I  have  sinned  against  heaven,  and  in  thy 

19  sight :  I  am  no  more  worthy  to  be  called 
thy  son :  make  me  as  one  of  thy  hired  ser- 

20  vants.  And  he  arose,  and  came  to  his 
father.  But  Avhile  he  was  yet  afar  off,  his 
father  saw  him,  and  was  moved  with  com- 
passion, and  ran,  and  fell  on  his  neck,  and 

21  ^  kissed  him.  And  the  son  said  unto  him. 
Father,  I  have  sinned  against  heaven,  and 
in  thy  sight:  I  am  no  more  worthy  to  be 

22  called  thy  son  *.  But  the  father  said  to 
his  5  servants.  Bring  forth  quickly  the  best 
robe,  and  put  it  on  him ;  and  put  a  ring 

23  on  his  hand,  and  shoes  on  his  feet :  and 
bring  the  fatted  calf,  and  kill  it,  and  let 


1  Gr.  the.    -  Gr.  the  j)ods  of  the  carob  tree,    s  Gv.  kissed  hhii  much.    *  Some  ancient  authorities  add  make  me  aft 
one  of  thy  hired  servants.     See  verse  19.     ^  Qi-.  hond-senmnts. 

11.  This  third  parable  is  widely  different  from  the  other  two.  It  shows  not  so  much  the  joy  of  the  Lord  over  a 
sinner  repenting,  as  the  happiness  of  the  penitent  in  regaining  his  lost  position,  as  against  the  unhappy  condition  of 
one  who  does  not  realize  his  need  of  repentance. 

The  first  two  parables  virtually  said  to  the  Pharisees,  "  Let  the  Master  seek  to  save  these  lost  ones,  it  will  be 
such  a  joy  to  him  and  heaven  to  save  one  of  them!  "  This  third  parable  says,  "These  lost  ones,  when  they  come 
baclc  to  God,  have  far  more  happiness  than  you  legalists  ever  know,  or  can  know." 

12.  The  portion  of  thy  substance  —  his  living.  The  younger  son  asked  for  his  part  of  the  estate 
(ou<ria),  and  the  father  gave  to  the  two  sons  the  living  ()3to?)  sufficient  for  each.  He  did  not  divide  his  estate  between 
them  while  he  was  still  living.  Nor  did  he  give  the  younger  what  he  asked.  He  wished  all  that  would  fall  to  him. 
That  is  like  man,  who  wishes  God  to  give  him  every  thing  at  once.  It  was  an  impudent  demand.  But  the  father  so 
far  yields  as  to  give  him  enough  to  live  independently  on.  He  did  the  same  for  the  elder  sou.  Neither  of  them  treated 
the  favor  becomingly.  The  one  went  to  the  harlots  and  swine,  the  other  sulked  and  growled  at  home.  But  the  one 
who  was  apparently  the  worse,  became  sensible  of  his  folly,  and  repented.  The  other  never  did,  but  counted  him- 
self as  an  exemplary  son,  because  his  evil  heart  had  been  concealed  by  a  fair  exterior. 

13.  A  far  country.  The  utter  abandonment  of  the  name  of  godliness  is  seen  in  the  "  riotous  living."  The 
elder  brother  preserved  all  the  appearances  of  propriety.     He  was  the  Pharisee,  who  appeared  religious. 

14.  Spent  all.  Used  up  his  powers.  When  he  found  he  could  not  purchase  any  more  "  riotous  living,"  he  at 
the  same  time  found  a  famine  of  plainest  bread.  The  soul  that  has  made  its  diet  of  worldly  follies,  when  they  go, 
has  nothing  to  feed  on. 

15.  To  feed  swine.  The  lowest  of  offices  in  a  Jew's  estimation.  The  despairing  wretch,  whom  his  passions 
can  no  longer  satisfy,  descends  to  the  lowest  degradation  in  vain  endeavor  to  find  something  for  his  longing  soul  to 
feed  on. 

16.  The  husks  (Gr.,  Kepiria).  The  fruit  of  the  carob,  or  locust,  tree,  bean-like  and  of  a  sweet  taste,  a  very  flat 
and  poor  food.  It  is  also  called  St.  John's  bread,  because  some  (without  reason)  have  supposed  it  to  have  been  the 
food  of  John  the  Baptist  In  the  wilderness.  The  miserable  man  ate  the  "  husks,"  but  could  not  satisfy  his  hunger. 
Memory,  conscience,  and  the  desire  for  happiness,  are  all  his;  but  he  has  cut  himself  off  from  all  supply.  He  has 
reached  the  goal  of  wretchedness.     No  man  gave  unto  him.     He  finds  no  sympathy. 

17.  Cauie  to  himself.  Used  the  powers  of  reflection,  which  he  had  heretofore  neglected.  Hired  servants. 
The  lowest  in  the  heavenly  Father's  house  have  abundance. 

20.  Yet  a  great  way  oft'.    The  first  struggles  of  a  soul  Godward  are  noted,  and  met  by  the  mercies  of  God. 

21.  No  more  worthy  to  be  called  thy  son.  He  leaves  out  his  prepared  peroration,  "  make  me  as  one  of 
thy  hired  servants."     His  father's  affection,  so  signally  shown,  would  have  made  such  a  request  absurd. 

23.  The  best  robe.    Literally,  "  ihefrst  robe,"  that  which  is  kept  for  the  most  distinguished  guest,  according 
to  Oriental  usage.     A  ring  — shoes.     Marks  of  a  freeman. 
23.  The  fatted  calf.    The  one  kept  for  a  great  occasion. 

165 


Tlie  parable  of  the 


ST.    LUKE,    XVr. 


unjnst  steward. 


24  For  this  my  son  was  dead,  and  is  alive  again; 
he  was  lost,  and  is  found.  And  they  began  to  be 
merry. 

25  Now  his  elder  son  was  in  the  field :  and  as  he 
came  and  drew  nigh  to  the  house,  he  heard  musick 
and  dancing. 

26  And  he  called  one  of  the  servants,  and  asked 
what  these  things  meant. 

27  And  he  said  unto  him,  Thy  brother  is  come; 
and  thy  father  hath  killed  the  fatted  calf,  because 
he  hath  received  liim  safe  and  sound. 

28  And  he  was  angry,  and  would  not  go  in: 
therefore  came  his  father  out,  and  intreated  him. 

29  And  he  answering  said  to  his  father,  Lo, 
these  many  years  do  I  serve  thee,  neither  trans- 
gressed I  at  any  time  thy  commandment :  and  yet 
thou  never  gavest  me  a  kid,  that  I  might  make 
merry  with  my  friends : 

30  But  as  soon  as  this  thy  son  was  come,  which 
hath  devoured  thy  living  with  harlots,  thou  hast 
killed  for  him  the  fatted  calf. 

31  And  he  said  unto  him,  Son,  thou  art  ever 
with  me,  and  all  that  I  have  is  thine. 

32  It  was  meet  that  we  should  make  merry,  and 
be  glad:  for  this  thy  brother  was  dead,  and  is  alive 
again;  and  was  lost,  and  is  found. 


24  us  eat,  and  make  merry :  for  this  my  son 
was  dead,  and  is  alive  again;  he  was  lost, 
and   is   found.     And    they   began    to  be 

25  merry.  Now  his  elder  son  was  in  the 
field:  and  as  he  came  and  drew  nigh  to 
tlie  house,  he  heard  music  and  dancing. 

2(5  And  lie  called  to  him  one  of  the  ^  servants, 
and  inquired  what  these  things  might  be. 

27  And  he  said  unto  him.  Thy  brother  is 
come;  and  thy  father  hath  killed  the  fatted 
calf,  because  he   hath  received  him  safe 

28  and  sound.  But  he  was  angiy,  and  would 
not  go  in:  and  his  father  came  out,  and 

29  intreated  him.  But  he  answered  an(l  said 
to  his  father,  Lo,  these  many  years  do  I 
serve  thee,  and  I  never  transgressed  a 
commandment  of  thine:  and  yet  thou 
never  gavest  me  a  kid,  that  I  might  make 

30  merry  with  my  friends :  but  when  this  thy 
son  came,  which  hath  devoured  thy  living 
with   harlots,   thou  killedst  for  him   the 

31  fatted  calf.  And  he  said  unto  him,  ^  Son, 
thou  art  ever  with  me,  and  all  that  is  mine 

32  is  thine.  But  it  was  meet  to  make  merry 
and  be  glad:  for  this  thy  brother  was  dead, 
and  is  alive  ayain  ;  and  was  lost,  and  is 
found. 


^  Gr.  bond-servants.     -  Gr.  Vhikl. 


34.  Dead  —  lost.     A  real  climax.     One  lost  is  worse  than  one  dead. 

!Ji5.  Music  and  dancing.  Tiiis,  and  the  "  let  us  eat  and  be  merry  "  of  verse  23,  and  the  "  began  to  be  merry  " 
of  verse  24,  would  not  be  used  by  our  Saviour  so  pleasantly  as  part  of  the  good  side  of  the  story,  if  innocent  pastime 
were  an  offence  to  him,  or  if  asceticism  were  the  principle  of  a  Christian  life. 

27.  Safe  and  sound.     One  word  in  Greek,  vyiaivovTa.    In  good  health. 

28.  He  was  angry.  Anger  at  a  brother's  welfare  is  not  a  mark  of  a  child  of  God.  The  elder  brother  is, 
therefore,  not  a  true  child,  but  a  Pharisee,  wearing  the  semblance.     His  father.     The  phenomenal  statement. 

29.  He  had  performed  the  outward  services,  but  where  was  his  heart?  Tliou  never  gavest  tue  a  kid. 
Literally  true,  but  yet  how  false!  All  that  the  father  had  was  his,  if  he  had  wished  it  (verse  31) ;  but  hi  had  never 
Bought  any  thing  beyond  service.     But  service  without  the  affections  brings  no  joy. 

32.  A  heart-act  stirs  up  heaven  to  joy.    Mere  ritual  touches  uo  heavenly  chord. 


CHAPTER    XVI. 


The  parable  of  the  unjust  steward.     14.  Christ  reproveth  the  hypocrisy  of  the  covetous  Pharisees, 
rich  glutton,  and  Lazarus  the  beggar. 


The 


1  And  he  said  also  unto  his  disciples.  There 
was  a  certain  rich  man,  which  had  a  steward;  and 
the  same  was  accused  unto  him  that  he  had  wasted 
his  goods. 

2  And  he  called  him,  and  said  unto  him,  IIow 
is  it  that  1  hear  this  of  thee  ?  give  an  accoinit  of 
thy  stewardship;  for  thou  mayest  be  no  longer 
steward. 

3  Then  the  steward  said  within  himself.  What 
shall  I  do  ?  for  my  lord  taketh  away  from  me  the 
stewardship:  I  cannot  dig;  to  beg  I  am  ashamed. 

4  I  am  resolved  what  to  do,  that,  when  I  am  put 
out  of  the  stewardship,  they  may  receive  me  into 
their  houses. 

5  So  he  called  every  one  of  his  lord's  debtors 
xtnto  him.,  and  said  unto  the  first,  IIow  nmch  owest 
thou  unto  my  lord  ? 


And  he  said  also  unto  the  disciples. 
There  was  a  certain  rich  man,  which  had 
a  steward;  and  the  same  was  accused 
unto  him  that  he  was  wasting  his  goods. 
And  he  called  him,  and  said  unto  him. 
What  is  this  tliat  I  hear  of  thee  ?  render 
the  accoimt  of  thy  stewardship;  for  thou 
canst  be  no  longer  steward.  And  the 
steward  said  within  himself,  What  shall 
I  do,  sc.-ini;  that  my  lord  taketh  away 
tlic  sliwanlsliip  from  me?  I  have  not 
slrciiij:tli  1(1  dig;  to  beg  I  am  ashaiiied.  I 
am  rt'solvcd  what  to  do,  that,  when  I  am 
put  out  of  the  stewardship,  they  may  re- 
ceive me  into  their  houses.  And  calling 
to  him  each  one  of  his  lord's  debtors,  he 
said  to  the  first.  How  much  owest  thou 


1.  The  purport  of  this  parable  is  to  show  that  ordinary  wisdom  should  make  men  prepare  for  the  future  state. 
A  steward  who  is  to  be  removed  from  office  makes  friends,  who,  when  he  is  removed,  will  take  care  of  him.  That 
the  steward  may  be  a  bad  man,  and  employ  bad  means,  does  not  touch  the  point  of  the  parable;  lo  wit,  his  icisdom. 

4.  They.     My  lord's  debtors. 

166 


A  servant  cannot 


ST.    LUKE,    XVI. 


serve  two  masters. 


6  And  he  said,  An  lumdred  measnres  of  oil. 
And  he  said  unto  him.  Take  thy  bill,  and  sit  down 
quickly,  and  write  fifty. 

7  Then  said  he  to  aiaother,  And  how  much 
owest  thou  ?  And  he  said.  An  hundred  measures 
of  wheat.  And  he  said  unto  him.  Take  thy  bill, 
and  write  fourscore. 

8  And  the  lord  commended  the  unjust  steward, 
because  he  had  done  wisely:  for  the  children  of 
this  world  are  in  their  generation  wiser  than  the 
children  of  light. 

9  And  I  say  unto  you.  Make  to  yourselves  friends 
of  the  mammon  of  unrighteousness;  that,  Avhen 
ye  fail,  they  may  receive  you  into  everlasting  habi- 
tations. 

10  He  that  is  faithful  in  that  which  is  least  is 
faithful  also  in  much :  and  he  that  is  unjust  in  the 
least  is  unjust  also  in  much. 

11  If  therefore  ye  have  not  been  faithful  in  the 
unrighteous  mammon,  who  will  commit  to  your 
trust  the  true  riches  i 

12  And  if  ye  have  not  been  faithful  in  that 
which  is  another  man's,  who  shall  give  you  that 
which  is  your  own  ? 

13  TI  No  servant  can  serve  two  masters:  for 
either  he  will  hate  the  one,  and  love  the  other;  or 
else  he  will  hold  to  the  one,  and  desi^ise  the  other. 
Ye  cannot  serve  God  and  mammon. 

14  And  the  Pharisees  also,  who  were  covetous, 
heard  all  these  things :  and  they  derided  him. 

15  And  he  said  unto  them.  Ye  are  they  which 
justify  yourselves  before  men;  but  God  knoweth 
your  hearts:  for  that  which  is  highly  esteemed 
among  men  is  abomination  in  the  sight  of  Gotl. 

10  The  law  and  the  prophets  were  until  John: 
since  that  time  the  kingdom  of  God  is  preached, 
and  every  man  presseth  into  it. 

17  And  it  is  easier  for  heaven  and  earth  to  pass, 
than  one  tittle  of  the  law  to  fail. 


6  unto  my  lord  ?  And  he  said,  A  hundn^d 
1  measures  of  oil.  And  he  said  unto  him, 
Take  thy  ^  bond,  and  sit  down  quickly  anil 

7  write  fifty.  Then  said  he  to  another,  And 
how  much  owest  thou  ?  And  he  said,  A 
himdred  '^  measures  of  wheat.  He  saith 
unto   him.    Take    thy   -bond,   and   write 

8  fourscore.  And  his  lord  conmiended  ■*  the 
unrighteous  steward  because  he  had  done 
wisely :  for  the  sons  of  this  ""  world  are  for 
their  own  generation  wiser  than  the  sons 

9  of  the  light.  And  I  say  unto  you.  Make 
to  yourselves  friends  "by  means  of  the 
mammon  of  unrighteousness;  that,  when 
it  shall  fail,  they  may  receive  you  into  the 

10  eternal  tabernacles.  He  that  is  faithful 
in  a  very  little  is  faithful  also  in  nuich: 
and  he  that  is  vmrighteous  in  a  veiy  little 

11  is  imrighteous  also  in  nmch.  If  therefore 
ye  have  not  been  faithful  in  the  unright- 
eous mammon,  who  will  commit  to  your 

12  trust  the  true  riches?  And  if  ye  have 
not  been  faithful  in  that  which  is  an- 
other's, who  will  give  you  that  which  is 

13  ''  your  own  ?  No  ^  servant  can  serve  two 
masters :  for  either  he  will  hate  the  one, 
and  love  the  other;  or  else  he  will  hold  to 
one,  and  despise  the  other.  Ye  cannot 
serve  God  and  mammon. 

14  And  the  Pharisees,  who  were  lovers  of 
money,  heard  all  these  things;  and  they 

1.5  scoffed  at  him.  And  he  said  unto  them. 
Ye  are  they  that  justify  yourselves  in  the 
sight  of  men;  but  God  knoweth  your 
hearts:  for  that  which  is  exalted  among 
men  is  an   abomination   in   the  sight   of 

16  God.  The  law  and  the  prophets  icere  un- 
til John:  from  that  time  the  gospel  of  the 
kingdom  of   God  is  preached,  and  every 


1  Gr.  batlix,  the  bath  being  a  Hebrew  measure.  See  Ezeli.  45 :  10,  11,  14.  ^  Qr.  uritings.  ^  Gr.  <ors,  the  cor  being 
a  Hebrew  measure.  .See  Ezek.  45  ;  14.  *  Gy.  the  steward  of  xinrighteousnens.  ^  Or,  age.  '^  Or.  out  of.  'Some 
ancient  authorities  read  on?-  oicn.    *  Qr.  household-servant. 

6.  A  hundred  measures  of  oil.  Literally,  "a  hundred  baths"  (a  Hebrew  liquid-measure),  equal  to  seven 
hundred  and  fifty  gallons.  Thy  bond.  This  bond,  or  ypdij.tj.a,  cannot  be  the  bill,  or  account,  as  the  Old  Version  has 
it;  for  the  debtor  would  not  make  that  out  himself ,  and  his  handwriting  (if  done  by  collusion  with  the  steward) 
would  betray  the  cheat  to  the  lord.  The  bond  must  be  a  promise  to  pay,  or  an  order  of  jiayment,  like  our  modern 
check.  We  may  suppose  that  the  steward,  having,  of  course,  saved  up  some  small  amounts,  paid  part  of  the  debts 
of  several  debtors.  Thus  the  first,  owing  a  hundred  baths  of  oil,  wrote  a  bond  for  fifty;  and  the  steward,  in  order 
to  make  him  a  friend,  made  up  the  other  fifty.  He  is  called  "  the  unrighteous  steward  "  (verse  8),  not  because  of  any 
unrighteousness  in  this  transaction,  but  because  he  had  wasted  his  lord's  goods  (verse  1). 

7.  A  hundred  measures  of  wheat.  Literally,  "  a  hundred  cora  "  (a  Hebrew  dry-measure),  equal  to  a  thou- 
sand bushels. 

8.  Commended.  His  lord  would  not  have  commended  him  for  an  act  that  cheated  him.  He  would  have  been 
80  angry  as  not  to  see  the  smartness. 

9.  By  means  of.  If  the  ordinary  interpretation  be  given  to  the  "  bond,"  or  "bill"  (viz.,  that  the  steward 
reduced  the  amounts  due),  then  he  did  not  make  friends  by  means  o/ money,  but  by  means  of  cheating  about  money; 
whereas,  if  he  paid  half  himself,  then  he  made  friends  by  means  of  money.  Mammon.  Chaldee  or  Aramaic  word 
for  "  riches."  By  "  mammon  of  unrighteousness,"  or  "  unrighteous  mammon,"  is  meant  riches,  which  so  generally 
minister  to  unrighteousness.  When  it  shall  fail.  Not  "  when  ye  fail,"  as  in  Old  Version.  The  authorities  here 
are  very  satisfactory.  The  meaning  of  this  verse  is,  "  So  use  your  worldly  wealth,  that,  when  it  goes,  you  will  have 
something  better."  The  eternal  tabernacles.  Not  the  temporary  tents,  in  which  the  debtors  sheltered  the  steward. 

10.  Faithfulness  and  unrighteousness  show  themselves  in  the  smallest  matters.  As  we  say,  straws  show  which 
way  the  wind  blows.     This  verse  leaves  the  parable,  and  directly  attacks  the  subject. 

11.  How  can  God  confide  the  wealth  of  his  heavenly  kingdom,  with  its  attendant  duties  and  responsibilities,  to 
him  who  has  not  used  his  earthly  gifts  to  his  glory? 

13.  If,  when  God  has  intrusted  you  with  wealth  as  his  steward,  you  have  been  unfaithful  In  its  use,  how  can  he 
confer  wealth  upon  you  to  be  your  own,  knowing  you  will,  of  course,  misuse  that  also?  This  latter  wealth  is  "  the 
true  riches"  of  verse  11.  In  these  two  verses  the  parable  is  referred  to  only  ou  the  point  of  stewardship,  not  on  its 
main  point  of  icisdoni. 

13.  See  Matt.  6  :  24. 

14.  Who  were  lovers  of  money.    Money-lovers  do  not  like  to  hear  about  a  future  world  and  stewardship. 

15.  That  which  is  exalted  among  men  is  an  abomination  in  the  eight  of  God.  Man's  "  success  "  is 
God's  contempt. 

16.  See  on  Matt.  11 :  12.    Entereth  violently  into  it.    Forceth  hia  way  Into  it,  as  an  enemy. 

16T 


The  rich  man 


ST.    LUKE,    XVI. 


Lazanis. 


18  Whosoever  putteth  away  his  wife,  and  mar- 
rieth  another,  committeth  adultery:  and  whoso- 
ever niarrieth  her  that  is  put  aAvay  from  her 
husband  committeth  adultery. 

19  IF  There  was  a  certain  rich  man,  which  was 
clothed  in  purple  and  fine  linen,  and  fared  sumptu- 
ously every  day : 

20  And  there  was  a  certain  beggar  named  Laza- 
rus, which  was  laid  at  his  gate,  full  of  sores, 

21  And  desiring  to  be  fed  with  the  crumbs  which 
fell  from  the  rich  man's  table:  moreover  the  dogs 
came  and  licked  his  sores. 

22  And  it  came  to  pass,  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham's 
bosom :  the  rich  man  also  died,  and  was  buried ; 

23  And  in  hell  he  lift  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and  Laza- 
rus in  his  bosom. 

24  And  he  cried  and  said,  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he  may 
dip  the  tip  of  his  finger  in  water,  and  cool  my 
tongue;  for  I  am  tormented  in  this  flame. 

25  But  Abraham  said,  Son,  remember  that  thou 
in  thy  lifetime  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  things:  but  now  he  is  com- 

■  forted,  and  thou  art  tormented. 

'26  And  beside  all  this,  between  us  and  you 
there  is  a  great  gulf  fixed:  so  that  they  which 
would  pass  from  hence  to  you  cannot;  neither  can 
they  pass  to  us,  that  ivould  come  from  thence. 

27  Then  he  said,  I  pray  thee  therefore,  father, 
that  thou  wouldest  send  him  to  my  father's  house: 


IT  man  entereth  violently  into  it.  But  it  is 
easier  for  heaven  and  earth  to  pass  away, 
than   for  one   tittle   of   the   law   to  fall. 

18  Every  one  that  putteth  away  his  wife,  and 
marrieth  another,  committeth  adultery: 
and  he  that  marrieth  one  that  is  put  away 
from  a  husband  committeth  adultery. 

19  Now  there  was  a  certain  rich  man,  and 
he  was  clothed  in  purple  and  fine  linen, 

20  ^  faring  sumptuously  every  day :  and  a  cer- 
tain beggar  named  Lazarus  was  laid  at  his 

21  gate,  full  of  sores,  and  desiring  to  be  fed 
with  the  crumbs  that  fell  from  the  rich 
man's  table;  yea,  even  the  dogs  came  and 

22  licked  his  sores.  And  it  came  to  pass, 
that  the  beggar  died,  and  that  he  was  car- 
ried away  by  the  angels  into  Abraham's 
bosom:  and  the  rich  man  also  died,  and 

23  was  buried.  And  in  Hades  he  lifted  up 
his  eyes,  being  in  torments,  and  seeth 
Abraham   afar  off,   and   Lazarus   in    his 

24  bosom.  And  he  cried  and  said.  Father 
Abraham,  have  mercy  on  me,  and  send 
Lazarus,  that  he  may  dip  the  tip  of  his 
finger  in  water,  and  cool  my  tongue;  for  I 

25  am  in  anguish  in  this  flame.  But  Abra- 
ham said,  -Son,  remember  that  thou  in 
thy  lifetime  receivedst  thy  good  things, 
and  Lazarus  in  like  manner  evil  things: 
but  now  here  he  is  comforted,  and  thou  art 

26  in  anguish.  And  ^  beside  all  this,  between 
us  and  you  there  is  a  great  gulf  fixed,  that 
they  which  would  pass  from  hence  to  you 
may  not  be  able,  and  that  none  may  cross 


1  Or,  living  in  mirth  and  splendour  every  day.    -  Gr.  Child.    ^  Or,  in  all  these  things. 

17.  Tittle.     See  on  Matt.  5  :  18. 

18.  A  law  of  God  universally  broken  by  the  Pharisees.  The  connection  of  verses  15-18  is  this  :  "Ye  are  external 
religionists,  and  your  standard  is  opposed  to  God's.  Hence  God's  kingdom,  -which  the  law  and  prophets  till  John 
predicted,  is  violently  assaulted  by  you  when  preached.  But  all  that  the  law  predicted  shall  be  established  agaiuet 
such  open  law-breakers  as  you,  who  are  an  adulterous  generation." 

19.  The  scope  of  this  parable  is  the  contrast  between  positions  on  earth  and  positions  in  the  next  world.  It  is 
an  illustrative  commentary  on  the  sentiment  of  verse  15,  "  tliat  which  is  exalted  "  (or  high)  "  among  men  is  an  abomi- 
nation in  the  sight  of  God."  The  secret  of  this  contrast  is  in  the  relations  of  the  soul  to  the  two  worlds.  A  soul  fast 
tened  in  its  affections  to  this  world,  meets  loss  and  suffering  in  the  next ;  but  a  soul  open-eyed  to  eternity,  though 
raeetinglossandsufferinghere,  finds  joy  unutterable  and  enduring  there.  Purple.  Dyed  wool.  Fine  linen.  Gr., 
^licTCTos.     Originally  Egyptian  linen,  but  in  later  times  the  name  was  given  to  a  highly  prized  Egyptian  cotton. 

20.  Lazarus.    Name  given  in  the  parable  to  show  character.    It  means  "  God-help."    It  is  the  Hebrew  Eleazar. 

21.  Yea,  even.  Besides  this  low  degradation  of  lying  at  the  gate,  there  was  a  still  lower  degradation  in  having 
the  filthy  dogs  of  the  East  thus  treat  him. 

22.  The  begjjar  died,  and  was  carried.  The  notion  that  his  body  was  carried  is  absurd.  As  well  might  we 
say  the  rich  man's  body,  after  being  buried,  went  to  Hades  (verses  22,  23).  The  language  is  popular.  The  beggar's 
body  died,  and  his  spirit  was  carried  by  the  angels.  See  our  Lord's  prayer  on  the  cross,  "  Father,  into  thy  hands 
I  commend  my  spirit  "  (chap.  23 :  46).  Was  buried.  His  burial  is  mentioned,  because  it  was  a  grand  one,  part  of 
his  earthly  greatness  {y\^r\Kov). 

2.3.  Hades.  The  other  world.  There  is  no  reference  in  the  word  to  place  or  condition,  except  the  negative  one. 
He  lifted  up  his  eyes.  As  his  body  was  in  the  grave,  all  this  language  is  to  be  figuratively  rendered.  The  idea 
of  literal  fire  is  gross  and  absurd.  The  "  torments  "  are  those  of  a  starving  soul,  burning  up  with  passionate  desires 
that  cannot  be  satisfied  or  relieved,  with  memory  and  conscience  ever  adding  fuel  to  the  flame.  Abraham  afar  oft". 
As  far  as  bliss  is  from  misery,  as  far  as  holiness  from  depravity.  Lazarus  in  his  bosom.  Abraham  is  reclining 
at  a  feast,  and  Lazarus  reclines  next  in  front  of  him  {kv  toi?  koAitoi?  avrov). 

24.  That  he  may  dip  the  tip,  etc.  He  does  not  ask  to  go  to  Abraham's  bosom.  His  tastes  arc  not  in  that 
direction.  He  does  not  seek  holiness,  but  only  relief  from  suffering.  He  naturally  thinks  the  happy  Lazarus  can 
benefit  him  by  a  touch.    But  happiness  cannot  be  imparted  by  impact. 

2.'>.  Son.  Rather,  "  child."  A  child  of  Abraham  according  to  the  flesh.  Receivedst.  Didst  take  and  carry 
off  as  thine  own.  The  word  implies  a  thorough  and  hearty  appropriation.  The  man  made  his  heaven  here.  Lazarus 
accepted  (the  verb  may  be  altered  in  supplying  the  ellipsis)  evil  things  as  his  earthly  lot.  This  implies  a  heavenly 
hope. 

26.  A  great  gulf  fixed.  There  can  be  no  change  of  condition  effected  in  the  other  worid.  They  which 
would  pass  from  hence  to  you,  etc.  There  might  be  a  sympathetic  or  compassionate  impulse  imagined  in  the 
soul  in  heaven  toward  the  lost;  but,  in  the  nature  of  things,  if  there  were  such,  it  could  not  effect  any  thing.  The 
change  must  be  inwrought  by  self-agency.  But  that  self  is  now  so  degraded  that  it  seeks  only  relief  from  misery, 
and  never  seeks  for  purity  and  righteousness.  Hence  the  contrasted  member  of  this  sentence  is  not,  "  and  that  they 
which  would  pass  from  you  to  us,"  etc.,  for  they  never  wish  such  a  thing,  but,  "  and  that  none  may  cross  over  from 
thence  to  ue." 

168 


Christ  teacheth  one 


ST.    LUKE,    XYIT. 


to  forgive  another, 


28  For  I  have  five  brethren ;  that  he  may  testify 
unto  them,  lest  tliey  also  come  into  this  place  of 
torment. 

29  Abraham  saith  unto  him,  They  have  Moses 
and  the  prophets ;  let  them  hear  them. 

30  And  he  said,  Nay,  father  Abraham:  but  if 
one  went  unto  them  from  the  dead,  they  will  re- 
pent. 

31  And  he  said  unto  him.  If  they  hear  not 
Moses  and  the  prophets,  neither  will  they  be  per- 
suaded, thousrh  one  rose  from  the  dead. 


27  over  from  thence  to  us.  And  he  said,  I 
pray  thee  therefore,  father,  that  thou 
wouldest  send  him  to  my  father's  house  ; 

28  for  I  have  five  brethren ;  that  he  may  tes- 
tify unto  them,  lest  they  also  come  into 

29  this  place  of  torment.  But  Abraham 
saith,  They  have  Moses  and  the  prophets; 

30  let  them  hear  them.  And  he  said,  Xay, 
father  Abi-aham:   but  if  one  go  to  them 

31  from  the  dead,  they  will  repent.  And  he 
said  unto  him,  If  they  hear  not  Moses  and 
the  prophets,  neither  will  they  be  per- 
suaded, if  one  rise  from  the  dead. 


27.  I  pray  thee,  therefore,  father,  etc.  Not  that  a  lost  soul  iu  eternity  would  seek  to  save  brethren  on 
earth,  but  that  the  picture  of  his  making  such  a  request  might  illustrate  the  fact  that  God  has  done  all  that  is  possible 
to  save  men. 

28.  He  does  not  wish  them  to  be  holy :  he  only  wishes  them  to  avoid  torment.  This  is  the  most  that  could  be 
put  into  his  mouth,  and  (as  said  above)  even  this  is  more  than  such  a  one  would  really  care  for. 

29.  Moses  and  the  prophets.  That  is,  the  Old  Testament.  It  was  called  either  "  Moses,"  or  "  Moses  and 
the  Prophets,"  or  "  Moses,  the  Prophets,  and  the  Psalms,"  from  the  three  divisions. 

31.  A  heai't  that  will  resist  the  divine  character  of  God's  word  would  resist  any  mere  material  evidence,  and  call 
it  an  illusion.  God  speaking  through  outward  nature  would  be  as  thoroughly  disregarded  as  was  the  pillar  of  cloud 
disregarded  by  Israel.    Man  becomes  accustomed  to  the  most  solemn  evidences  of  God,  and  despises  them. 


CHAPTER    XVII. 


1,  Christ  teacheth  to  avoid  occasions  of  offence.  3.  One  to  forgive  another.  6.  The  power  of  faith.  7.  How  we 
are  bonnd  to  God,  and  not  he  to  us,  11.  He  healeth  ten  lepers.  22.  Of  the  kingdom  of  God,  and  the  coming 
of  the  Son  of  man. 


1  Then  said  he  unto  the  disciples,  It  is  impos- 
sible but  that  offences  will  come:  but  woe  unto 
}iim,  through  whom  they  come  ! 

2  It  wei-e  better  for  him  that  a  millstone  were 
hanged  about  his  neck,  and  he  cast  into  the  sea, 
than  that  he  should  offend  one  of  these  little  ones. 

3  H  Take  heed  to  yourselves:  If  thy  brother 
trespass  against  thee,  rebuke  him  ;  and  if  lie 
repent,  forgive  him. 

4  And  if  he  trespass  against  thee  seven  times 
in  a  day.  and  seven  times  in  a  day  turn  again  to 
thee,  saying,  I  repent;  thou  shalt  forgive  him. 

5  And  the  apostles  said  unto  the  Lord,  Increase 
our  faith. 

6  And  the  Lord  said,  If  ye  had  faith  as  a  grain 
of  mustard  seed,  ye  might  say  unto  this  sycamine 
tree,  Be  thou  plucked  up  by  the  root,  and  be  thou 
l^lanted  in  the  sea;  and  it  should  obey  you. 

7  But  which  of  you,  having  a  servant  plowing 
or  feeding  cattle,  will  say  unto  him  by  and  by, 
when  he  is  come  from  the  fiekl,  Go  ajid  sit  down 
to  meat  ? 


1  And  he  said  unto  his  disciples,  It  is 
impossible  but  that  occasions  of  stumbling 
should  come:  but  M-oe  unto  him,  through 

2  whom  they  come !  It  were  well  for  him 
if  a  millstone  were  hanged  about  his  neck, 
and  he  were  thrown  into  the  sea,  rather 
than  that  he  should   cause  one   of  these 

3  little  ones  to  stumble.  Take  heed  to 
yourselves  :     if  thy   brother  sin,    rebuke 

4  him;  and  if  he  repent,  forgive  him.  And 
if  he  sin  against  thee  seven  times  in  the 
day,  and  seven  times  turn  again  to  thee, 
saying,  I  repent;  thou  shalt  forgive  him, 

5  And   the  apostles  said  unto  the   Lord, 

6  Increase  our  faith.  And  the  Lord  said. 
If  ye  have  faith  as  a  grain  of  mustard 
seed,  ye  would  say  unto  this  sycamine 
tree.  Be  thou  rooted  up,  and  be  thou 
planted   in   the  sea;   and   it  would   have 

7  obeyed  you.  But  who  is  there  of  you. 
having  a  i  servant  plowing  or  keeping 
sheep,  that  will  say  unto  him,  when  he  is 


1  Gr.  bond-sen 


it. 


1.  A  new  discourse.  Luke  puts  together  kindred,  subjects  in  groups.  The  fifteenth  and  sixteenth  chapters  taught 
our  right  behavior  with  respect  to  both  worlds.  In  the  first  ten  verses  of  this  chapter  we  have  the  lesson  of  a  humble 
and  careful  walk,  which  is  aptly  followed  by  a  story  of  gratitude  (11-19).  Occasions  of  stumbling.  Christians 
are  to  beware  lest  through  pride  or  carelessness  they  lead  their  brethren  to  fall  into  sin.  It  would  have  been  better 
to  die  a  violent  death  than  to  live  to  pervert  the  way  of  a  child  of  God. 

3.  Forgive  him.  As  one  of  the  chief  occasions  for  stumbling  is  the  unforgiving  spirit,  breeding  enmities  and 
injuries,  so  we  are  specially  to  guard  against  this  sin. 

4.  Saying,  I  repent;  thou  shalt  forgive  him.  Thou  shalt  forgive  him  according  to  his  saying.  If  his 
saying  is  honest,  your  forgiveness  is  valid.  If  his  saying  is  a  falsehood,  your  forgiveness  has  no  power.  The  condi- 
tion, however,  is  in  the  case,  not  in  your  mind.     You  know  only  the  forgiveness. 

5.  Increase  our  faith,  so  that  we  can  overcome  our  unforgiving  natures. 

6.  Sycamine  tree.  Mulberry  tree.  It  would  have  obej-ed  yon.  A  graphic  way  of  noting  the  instantane- 
ous character  of  the  action.  This  figure  refers  to  the  spiritual  difHculties  in  the  way  of  e.xercising  the  forgiving 
spirit,  and  the  humble  spirit  which  is  its  basis. 

7.  The  master  and  servaat  have  mutually  recognized  places  and  relations.    The  servant's  service  is  not  a  profit 


169 


The  ten 


ST.    LUKE,    XVIL 


lepers  healed. 


S  And  -will  not  rather  say  unto  him,  Make  ready 
wherewith  1  may  sup,  and  gird  thyself,  and  serve 
me,  till  I  have  eaten  and  drunken;  and  afterward 
thou  shalt  eat  and  drink  ? 

9  Doth  he  thank  that  servant  because  he  did 
the  things  that  were  commanded  him  ?    I  trow  not. 

10  So  likewise  ye,  when  ye  shall  have  done  all 
those  things  which  are  commanded  you,  say.  We 
are  unprofitable  servants:  we  have  done  that  which 
was  our  duty  to  do. 

11  IT  And  it  came  to  pass,  as  he  went  to  Jeru- 
salem, that  he  passed  through  the  midst  of  Sama- 
ria and  Galilee. 

12  And  as  he  entered  into  a  certain  village,  there 
met  him  ten  men  that  were  lepers,  which  stood 
afar  off: 

13  And  they  lifted  up  their  voices,  and  said, 
Jesus,  Master,  have  mercy  on  us. 

14  And  when  he  saw  them,  he  said  unto  them, 
Go  shew  yourselves  unto  the  priests.  And  it  came 
to  pass,  that,  as  they  went,  they  were  cleansed. 

15  And  one  of  them,  when  he  saw  that  he  was 
healed,  turned  back,  and  with  a  loud  voice  glori- 
fied God, 

16  And  fell  down  on  his  face  at  his  feet,  giving 
him  thanks:  and  he  was  a  Samaritan. 

17  And  Jesus  answering  said.  Were  there  not 
ten  cleansed  ?  but  where  are  the  nine  ? 

18  There  are  not  found  that  returned  to  give 
glory  to  God,  save  this  stranger. 

19  And  he  said  unto  him.  Arise,  go  thy  way: 
thy  faith  hath  made  thee  whole. 

20  IT  And  when  he  was  demanded  of  the  Phari- 
sees, when  the  kingdom  of  God  should  come,  he 
answered  them  and  said,  The  kingdom  of  God 
Cometh  not  with  observation : 

21  Neither  shall  they  say,  Lo  here  !  or,  lo  there! 
for,  behold,  the  kingdom  of  God  is  within  you. 

22  And  he  said  unto  the  disciples.  The  days 
will  come,  when  ye  shall  desire  to  see  one  of  the 
days  of  the  Son  of  man,  and  ye  shall  not  see  it. 

23  And  they  shall  say  to  you,  See  here;  or,  see 
there:  go  not  after  ihetn,  nor  follow  them. 

24  For  as  the  lightning,  that  lighteneth  out  of 
the  one  part  under  heaven,  shineth  unto  the  other 
part  under  heaven ;  so  shall  also  the  Son  of  man 
be  in  his  day. 


come  in  from  the  field,  Come  straightway 
and  sit  down  to  meat ;  and  will  not  rather 
say  unto  him,  Make  ready  wherewith  1 
may  sup,  and  gird  thyself,  and  serve  me, 
till  I  have  eaten  and  drunken;  and  after- 
ward thou  shalt  eat  and  drink  ?  Doth  he 
thank  the  'servant  because  he  did  the 
things  that  were  commanded  ?  Even  so 
ye  also,  when  ye  shall  have  done  all  the 
things  that  are  commanded  you,  say.  We 
are  unprofitable -servants;  we  have  done 
that  which  it  was  our  duty  to  do. 

And  it  came  to  pass,  ^  as  they  were  on 
the  way  to  Jerusalem,  that  he  was  pass- 
ing *  through  the  midst  of  Samaria  and 
Cralilee.  And  as  he  entered  into  a  certain 
village,  there  met  liim  ten  men  that  were 
lepers,  which  stood  afar  off :  and  they 
lifted  up  their  voices,  saying,  Jesus,  Mas- 
ter, have  mercy  on  us.  And  when  he  saw 
them,  he  said  unto  them.  Go  and  shew 
yourselves  uiito  the  priests.  And  it  came 
to  pass,  as  they  went,  they  were  cleansed. 
And  one  of  them,  when  he  saw  that  he 
was  healed,  turned  back,  with  a  loud  voice 
glorifying  God ;  and  he  fell  upon  his  face 
at  his  feet,  giving  him  thanks:  and  he 
was  a  Samaritan.  And  Jesus  answering 
said.  Were  not  the  ten  cleansed  ?  but 
where  are  the  nine  ?  ^  Were  there  none 
found  that  returned  to  give  glory  to  God, 
save  this  ''stranger?  And  he  said  unto 
him,  Arise,  and  go  thy  way:  thy  faith 
hath  "^  made  thee  whole. 

And  being  asked  by  the  Pharisees,  when 
the  kingdom  of  God  cometh,  he  answered 
them  and  said,  The  kingdom  of  God 
Cometh  not  with  observation :  neither 
shall  they  say,  Lo,  here  !  or.  There  !  for 
lo,  the  kingdom  of  God  is  ^  within  you. 

And  he  said  unto  the  disciples.  The 
days  will  come,  when  ye  shall  desire  to 
see  one  of  the  days  of  the  Son  of  man, 
and  ye  shall  not  see  it.  And  they  shall 
say  to  you,  Lo,  there  !  Lo,  here  !  go  not 
away,  nor  follow  after  them  :  for  as  the 
lightning,  when  it  lighteneth  out  of  the 


1  Gr.  bond-servcuit.    2  Qy.  bond-servants.    ^  Or,  as  he  was.    *  Or,  betweeti.    "  Or,  There  were  none  found  .  .  .  save 
this  stranger.    «  Or,  alien.    '  Or,  saved  thee.    *  Or,  in  the  midst  of  ijoii. 

or  gain  to  the  master,  but  a  return  for  favors  received.     So  there  is  nothing  meritorious  in  the  exercising  a  forgiving 
•  epirit,  and  avoiding  the  giving  occasions  to  stumble.     Increased  faith  must  not,  therefore,  begot  pride. 

9.  Many  excellent  authorities  add,  "  I  trow  not,"  as  in  the  Old  Version  (Gr.,  ov  Sokm). 

10.  .Unprofitable.     Not  bringing  in  any  thing  above  the  due  service.     Unable  to  give  God  any  thing. 

11.  He  was  passing  through  the  midst  of  Samaria  and  Galilee.  Kather,  "he  was  passing  between 
-Samaria  and  Galilee."  He  started  to  go  to  Jerusalem  on  his  last  journey  through  Samaria,  but  was  opposed  by  the 
Samaritans.  So  he  directed  his  course  eastward,  along  the  boundary  of  Samaria  and  Galilee,  and  crossed  over  to 
Peraea. 

12.  Ten.  One  was  a  Samaritan,  and  nine  were  Jews.    Their  misery  had  broken  down  their  hostile  differences. 

13.  They.     Emphatic.     They  were  the  beginners  of  the  scene. 

14.  Priests.  See  Lev.  14.  As  the  leper  was  to  show  himself  to  the  priest  for  cleansing,  after  the  leprosy 
had  left  him,  these  lepers  had  faith,  that,  before  they  reached  the  priest,  they  would  be  healed. 

15.  As  they  went.     Rather,  "  while  they  were  on  their  way." 

16.  A  Samaritan.     Better  toward  God  than  nine  .Tews. 

19.  My  faith.  It  is  this  humble  trust  in  God  which  meets  all  the  requirements  of  gospel  law.  The  precepts 
of  verses  1-10  of  this  chapter  are  thus  illustrated  by  the  story  of  the  Samaritan  leper. 

30.  The  kingdom  of  God  cometh  not  with  observation.  The  church  of  Christ,  as  succeeding  the  .Jewish 
church,  was  to  grow  imperceptibly,  as  a  plant  grows.  It  was  not  to  make  a  sudden  outburst,  so  as  to  call  for  obser- 
vation. 

21.  Within  you.  Rather,  as  in  margin,  "  in  the  midst  of  you."  It  certainly  was  not  loithin  the  Pharisees,  to 
whom  Christ  was  speaking,  but  it  was  among  them;  its  elements  gradually  spreading  among  the  people. 

22.  One  of  the  days  of  the  Son  of  man.  One  of  those  great,  critical  days,  in  which  Christ  comes  for 
blessing  and  judgment  to  his  church,  as  at  the  destruction  of  Jerusalem,  which  is,  doubtless,  the  day  here  referred  to. 
2»-37.  See  on  Matt.  24. 

170 


Parable  of  the 


ST.    LUKE,    XVin. 


importunate  widow. 


25  But  first  must  he  suifer  many  things,  and  be 
rejected  of  this  generation. 

20  And  as  it  was  in  tlie  days  of  Noe,  so  shall  it 
be  also  in  the  days  of  the  Son  of  man. 

27  They  did  eat,  they  drank,  they  married  wives, 
they  were  given  in  marriage,  until  the  day  that 
Noe  entered  into  the  ark,  and  the  flood  came,  and 
destroyed  them  all, 

28  Likewise  also  as  it  was  in  the  days  of  Lot; 
they  did  eat,  they  drank,  they  bought,  they  sold, 
they  planted,  they  builded; 

21)  But  the  same  day  that  Lot  went  out  of  Sodom 
it  rained  fire  and  brimstone  fi'om  heaven,  and 
destroyed  them  all. 

;]0  Even  thus  shall  it  be  in  the  day  when  the 
Son  of  man  is  revealed. 

;U  In  that  day,  he  which  shall  be  upon  the 
housetop,  and  his  stuff  in  the  house,  let  him  not 
come  down  to  take  it  away :  and  he  that  is  in  the 
field,  let  him  likewise  not  return  back. 

32  Kemember  Lot's  wife. 

33  Whosoever  shall  seek  to  save  his  life  shall 
lose  it;  and  whosoever  shall  lose  his  life  shall  pre- 
serve it. 

34  I  tell  you,  in  that  night  there  shall  be  two 
vten  in  one  bed;  the  one  shall  be  taken,  and  the 
other  shall  be  left. 

35  Two  ivomen  shall  be  grinding  together;  the 
one  shall  be  taken,  and  the  other  left. 

36  Two  men  shall  be  in  the  field;  the  one  shall 
be  taken,  and  the  other  left. 

37  And  they  answered  and  said  unto  him,  Where, 
Lord  ?  And  he  said  unto  them,  Wheresoever  the 
body  Is,  thither  will  the  eagles  be  gathered  together. 


one  part  under  the  heaven,  shineth  unto 
the  other  part  under  heaven;  so  shall  the 

25  Son  of  man  be  Mn  his  day.  But  first 
must  he  suffer  many  things   and  be   re- 

26  jected  of  this  generation.  And  as  it  came 
to  pass  in  the  days  of  Noah,  even  so  shall 
it  be  also  in  the  days  of  the  Son  of  inan. 

27  They  ate,  they  drank,  they  married,  they 
were  given  in  marriage,  until  the  day  that 
Noah  entered  into  the  ark,  and  the  flood 

28  came,  and  destroyed  them  all.  Likewise 
even  as  it  came  to  pass  in  the  days  of  Lot ; 
they   ate,  they  drank,  they  bought,  they 

29  sold,  they  planted,  they  builded ;  but  in 
the  day  that  Lot  went  out  from  Sodom  it 
rained   fire  and  brimstone  from  heaven, 

30  and  destroyed  them  all :  after  the  same 
hianner  shall  it  be  in  the  day  that  the  Son 

31  of  man  is  revealed.  In  that  day,  he  which 
shall  be  on  the  housetop,  and  his  goods  in 
the  house,  let  him  not  go  down  to  take 
them  away:  and  let  him  that  is  in  the 

32  field  likewise  not  return  back.    Remember 

33  Lot's  wife.  Whosoever  shall  seek  to  gain 
his  2 life  shall  lose  it:  but  whosoever  shall 

34  lose  Ms  '^  life  shall  ^  presei-ve  it.  I  say 
unto  you,  In  that  night  there  shall  be  two 
men  on  one  bed ;  the  one  shall  be  taken, 

35  and  the  other  shall  be  left.  There  shall 
be  two  women  grinding  together;  the  one 
shall  be  taken,  and  the'other  shall  be  left  *. 

37  And  they  answering  say  unto  him,  Where, 
Lord  ?  And  he  said  unto  them.  Where 
the  body  is,  thither  will  the  ^  eagles  also 
be  gathered  together. 


Some  ancient  authoritiee  omit  i7i  his  day.    ^  Or,  -soul.    3  Qr.  save  it  alive.    * 
36  There  shall  be  two  men  in  the  field  ;  the  one  shall  be  taken,  and  the  othi 


Some  ancient  authorities  add  verse 

T  shall  be  left.    ^  Or,  vultures. 


84.  In  his  day.     The  day  of  Jerusalem's  woe. 

26.  In  the  days  of  the  Son  of  man.    lu  all  the  critical  days  (like  the  Jerusalem  day),  in  which  he  comes. 

37.  Where  the  body  is,  thither  will  the  eagles  be  gathered  together.  False  Christs  will  prey  upon 
a  superstitious  and  wicked  people.  The  reference  is  to  the  exhortation  in  verse  23.  All  after  that  is  an  enlargement 
(see  on  Matt.  26:28). 


CHAPTER    XVIII. 


3.  Of  the  importunate  widow,  9.  Of  the  Pharisee  and  the  publican.  15.  Children  brought  to  Christ.  18.  A 
ruler  that  would  follow  Christ,  but  is  hindered  by  his  riches.  28.  The  reward  of  them  that  leave  all  for  his 
sake.     31.  He  foresheweth  his  death,  35.  and  restoreth  a  blind  man  to  his  sight. 


1  And  he  spake  a  parable  unto  them  to  this  end, 
that  men  ought  always  to  pray,  and  not  to  faint; 

2  Saying,  There  was  in  a  city  a  judge,  which 
feared  not  God,  neither  regarded  man : 

3  And  there  was  a  widow  in  that  city;  and  she 
came  unto  him,  saying.  Avenge  me  of  mine  adver- 
sary. 

4  And  he  would  not  for  a  while:  but  afterw^ard 
he  said  within  himself,  Though  I  fear  not  God, 
nor  regard  man ; 

5  Yet  because  this  widow  troubleth  me,  I  will 
avenge  her,  lest  by  her  continual  coming  she  weary 
me. 

6  And  the  Lord  said.  Hear  what  the  unjust 
judge  saith. 


1  And  he  spake  a  parable  unto  them  to 
the  end  that  they  ought  always  to  pray, 

2  and  not  to  faint ;  saying.  There  was  in  a 
city  a  judge,  which  feared  not  God,  and 

3  regarded  not  man :  and  there  was  a  widow 
in  that  city;  and  she  came  oft  unto  him, 
saying,  ^  Avenge  me  of  mine   adversary. 

4  And  he  would  not  for  a  while :  but  after- 
ward he  said  within  himself,  Though  I 

5  fear  not  God,  nor  regard  man ;  yet  be- 
cause this  widow  troubleth  me,  I  will 
avenge  her,  lest  she  -  wear  me  out  by  her 

6  continual  coming.  And  the  Lord  said, 
Hear  what  ^  the  unrighteous  judge  saith. 


Or,  Do  me  justice  of  : 


so  in  verses  5,  7,  8.    2  (jr.  bruise.    ^  Gr.  the  judge  of  unrighteousness. 


1.  Always.    Hyperbole. 

a.  Whicli  feared  not  God,  and  regarded  not  man.    An  unpromising  and  dangerous  character. 
3.  Avenge  me.    Whether  she  had  the  right  of  the  case,  we  are  not  told. 

171 


The  prayer  of  the  publican. 


ST.     LUKE,     XVIir.  Jesus  invites  children  to  come  to  him. 


T  And  shall  not  God  avenge  his  own  elect, 
■which  cry  day  and  night  unto  him,  though  he 
bear  long  with  them  ? 

8  I  tell  you  that  he  -will  avenge  them  speedily. 
Xcvertheless  when  the  Son  of  man  cometh,  shall 
he  find  faith  on  the  earth  ? 

9  And  he  spake  this  parable  unto  certain  which 
trusted  in  themselves  that  they  were  righteous, 
mid  despised  others: 

10  Two  men  went  up  into  the  temple  to  pray; 
the  one  a  Pharisee,  and  the  other  a  publican. 

11  The  Pharisee  stood  and  prayed  thus  with 
himself,  God,  I  thank  thee,  that'  I  am  not  as  other 
men  are,  extortioners,  unjust,  adulterers,  or  even 
as  this  publican. 

12  I  fast  twice  in  the  week,  I  give  tithes  of  all 
that  I  possess. 

13  And  the  publican,  standing  afar  off,  would 
not  lift  up  so  much  as  his  eyes  unto  heaven,  but 
smote  upon  his  breast,  saying,  God  be  merciful  to 
nie  a  sinner. 

14  I  tell  you,  this  man  went  down  to  his  house 
justified  rather  than  the  other :  for  every  one  that 
exalteth  himself  shall  be  abased;  and  he  that 
humbleth  himself  shall  be  exalted. 

1.5  And  they  brought  unto  him  also  infants,  that 
he  would  touch  them:  but  when  kis  disciples  saw 
it,  they  rebuked  them. 

16  But  Jesus  called  them  unto  him,  and  said. 
Suffer  little  children  to  come  unto  me,  and  forbid 
them  not:  for  of  such  is  the  kingdom  of  God. 

17  Verily  I  say  unto  you.  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a  little  child  shall 
in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked  him,  saying.  Good 
Master,  what  shall  I  do  to  inherit  eternal  life  ? 

19  And  Jesus  said  unto  him.  Why  callest  thou 
me  good  ?  none  is  good,  save  one,  that  is,  God. 

20  Thou  knowest  the  commandments,  Do  not 
commit  adultei-y.  Do  not  kill,  Do  not  steal,  Do  not 
bear  false  witness,  Honour  thy  father  and  thy 
mother. 

21  And  he  said.  All  these  have  I  kept  from  my 
youth  up. 

22  Now  when  Jesus  heard  these  things,  he  said 
unto  him,  Yet  lackest  thou  one  thing:  sell  all 
that  thou  hast,  and  distribute  unto  the  poor,  and 
thou  shalt  have  treasure  in  heaven:  and  come, 
follow  me. 

23  And  when  he  heard  this,  he  was  very  sorrow- 
ful :  for  he  was  very  rich. 

24  And  when  Jesus  saw  that  he  was  very  sor- 
rowful, he  said.  How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of  God! 


7  And  shall  not  God  avenge  his  elect,  which 
cry  to  him  day  and  night,  and  he  is  long- 

8  suffering  over  them  ?  I  say  unto  you, 
that  he  will  avenge  them  speedily.  IIow- 
bcit  w  hen  the  Son  of  man  cometh,  shall 
he  find  ^  faith  on  the  earth  ? 

9  And  he  spake  also  this  parable  unto 
certain  which  trusted  in  themselves  that 
they  were  righteous,  and  set  -  all  others  at 

10  nought :  Two  men  went  up  into  the  tem- 
l)le  to  pray;  the  one  a  Pharisee,  and  the 

11  other  a  publican.  The  Pharisee  stood 
and  prayed  thus  with  himself,  God,  I 
thank  thee,  that  I  am  not  as  the  rest  of 
men,  extortioners,   unjust,  adulterers,  or 

12  evt-n  as  this  publican.     1  fast  twice  in  the 

13  week;  I  give  tithes  of  all  that  I  get.  But 
the  publican,  standing  afar  off,  would  not 
lift  up  so  much  as  his  eyes  unto  heaven, 
but   smote   his   breast,   saying,  God,  ^be 

14  merciful  to  me ''a  sinner.  1  say  unto  you. 
This  man  went  down  to  his  house  justified 
rather  than  the  other:  for  eveiy  one  that 
exalteth  himself  shall  be  humbled;  but 
he  that  humbleth  himself  shall  be  ex- 
alted. 

15  And  they  brought  unto  him  also  their 
babes,  that  he  should  touch  them:  but 
when  the  disciples  saw  it,  they  rebuked 

16  them.  But  Jesus  called  them  unto  him, 
saying,  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not :  for  of  such 

17  is  the  kingdom  of  God.  Verily  I  say 
unto  you.  Whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  he  shall 
in  no  wise  enter  therein. 

18  And  a  certain  ruler  asked  him,  saying. 
Good  s  Master,  what  shall  I  do  to  inherit 

19  eternal  life  ?  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  none  is  good, 

20  save  one,  even  God.  Thou  knowest  the 
commandments.  Do  not  commit  adultery. 
Do  not  kill.  Do  not  steal.  Do  not  bear 
false     witness.    Honour    thy  father    and 

21  mother.     And  he  said,  All  these  things 

22  have  I  observed  from  my  youth  up.  And 
when  Jesvis  heard  it,  he  said  unto  him. 
One  thing  thou  lackest  yet:  sell  all  that 
thou  hast,  and  distribute  unto  the  poor, 
and  thou  shalt  have  treasure  in  heaven: 

23  and  come,  follow  me.  But  when  he  heard 
these   things,  he   became  exceeding  sor- 

24  rowful;  for  he  was  very  rich.  And  Jesus 
seeing  him  said.   How  hardly  shall  they 


1  Or,  the  faith.    ^  Gr.  the  rest.    3  Or,  be  propitiated.    *  Or,  the  sinner.    ^  Or,  Teacher. 

7.  And  he  is  longsuflfering:  over  them.  An  awkward  and  Hebraic  connection.  We  would  say,  "  and 
toward  whom  he  is  long-suffering."  The  whole  argument  is  this  :  If  men  are  ready  to  persevere  against  all  pros- 
pects to  obtain  an  answer  from  an  unjust  judge,  surely  God's  people,  who  are  his  dear  ones,  ought  to  persevere  in 
prayer  to  one  so  ready  to  hear. 

8.  When  the  Son  of  man  cometh,  in  any  of  his  visitations  of  judgment,  individual,  national,  or  ecumeni- 
cal. 

9.  Unto  certain.    Not  the  Pharisees,  but  of  a  pharisaic  spirit. 

11.  Stood.  Rather,  "stood  forth."  With  liimself.  lie  was  his  own  audience.  I  thank  thee.  Pride 
can  give  thanks. 

12.  I  fast  twice  in  tlie  week.  One  hundred  and  three  times  in  a  year  more  than  God's  law  prescribed! 
Pride  can  worship.  I  give  titlies  of  all  tliat  I  get,  or  acquire.  He  is  more  generous  than  the  law  prescribed. 
Pride  can  give,  even  to  self-denial.     The  I'harisce  has  uttered  thanksgiving  and  boast,  but  where  is  the  prui/erf 

13.  Afar  ofl'.     Far  behind  the  line  where  those  who  prayed  were  wont  to  stand. 

14.  Rather  than  the  other.  Kquivalent  to,  "and  not  the  other."  The  form  of  statement  is  as  if  in  reply 
to  the  question,  "  One  of  these  two  was  justirted  :  which  was  it?  " 

1.-.,  IC.     See  on  Matt.  19  :  13-15. 
17.  See  on  Matt.  18:  3. 
18-30.    See  ou  Matt.  19 :  16-29. 

172 


Ctrist  promiseth  rewards  to  them 


ST.    LUKE,    XVTII. 


that  forsake  any  thing  for  the  gospel, 


25  For  it  is  easier  for  a  camel  to  go  tlirougli  a 
needle's  eye,  than  for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

26  And  they  that  heard  it  said,  Who  then  can 
be  saved  ? 

27  And  he  said,  The  things  which  are  impossi- 
ble with  men  are  possible  with  God. 

28  Then  Peter  said,  Lo,  we  have  left  all,  and 
followed  thee. 

29  And  he  said  unto  them,  Verily  I  say  unto 
you.  There  is  no  man  that  hath  left  house,  or  par- 
ents, or  brethren,  or  wife,  or  children,  for  the 
kingdom  of  God's  sake, 

30  Who  shall  not  receive  manifold  more  in  this 
present  time,  and  in  the  world  to  come  life  ever- 
lasting. 

31  i  Then  he  took  unto  him  the  twelve,  and 
said  unto  them,  Behold,  we  go  up  to  Jerusalem, 
and  all  things  that  are  written  by  the  prophets 
concerning  the  Son  of  man  shall  be  accomplished. 

02  For  he  shall  be  delivered  unto  the  Gentiles, 
and  shall  be  mocked,  and  spitefully  entreated,  and 
spitted  on : 

03  And  they  shall  scourge  Jiim,  and  put  him  to 
death:  and  the  third  day  he  shall  rise  again. 

34:  And  they  understood  none  of  these  things: 
and  this  saying  was  hid  from  them,  neither  knew 
they  the  things  which  were  spoken. 

35  IT  And  it  came  to  pass,  that  as  he  was  come 
nigh  unto  .Jericho,  a  certain  blind  man  sat  by  the 
Avay  side  begging: 

36  And  hearing  the  multitude  pass  by,  he  asked 
what  it  meant. 

37  And  they  told  him,  that  Jesus  of  Nazareth 
passeth  by. 

38  And  he  cried,  saying,  Jesus,  thou  son  of 
David,  have  mercy  on  me. 

39  And  they  which  went  before  rebuked  him,  that 
he  should  hold  his  peace:  but  he  cried  so  much 
the  more,  Thou  son  of  David,  have  mercy  on  me. 

40  And  Jesus  stood,  and  commanded  him  to  be 
brought  unto  him:  and  when  he  was  come  near, 
he  asked  him, 

41  Saying,  What  wilt  thou  that  I  shall  do  unto 
thee  '?  And  he  said.  Lord,  that  I  may  receive  my 
sight. 

42  And  Jesus  said  unto  him.  Receive  thy  sight: 
thy  faith  hath  saved  thee. 

43  And  immediately  he  received  his  sight,  and 
followed  him,  glorifying  God:  and  all  the  people, 
when  they  saw  it,  gave  praise  unto  God. 


that  have  riches  enter  into  the  kingdom 

25  of  God!  For  it  is  easier  for  a  camel  to 
enter  in  through  a  needle's  eye,  than  for  a 
rich   man   to   enter  into  the  kingdom  of 

26  God.     And  tliey  that  heard  it  said,  Jhen 

27  who  can  be  saved  ?  But  he  said,  The 
things  which  an;  impossible  with  men  are 

28  possible  with  God.  And  Peter  said,  Lo, 
we  have  left  i  our  own,  and  followed  thee, 

29  And  he  said  unto  them.  Verily  I  say  unto 
you.  There  is  no  man  that  hath  left  house, 
or  wife,  or  brethren,  or  parents,  or  chil- 

30  dren,  for  the  kingdom  of  God's  sake,  who 
shall  not  receive  manifold  more  in  this 
time,  and  in  the  '^  world  to  come  eternal 
life. 

31  And  he  took  unto  him  the  twelve,  and 
said  unto  them.  Behold,  we  go  ui>  to  Jeru- 
salem, and  all  the  things  that  are  written 
^by  the  prophets   shall   be  accomplished 

32  unto  the  Son  of  man.  For  he  shall  be  de- 
livered up  unto  the  Gentiles,  and  shall  be 
mocked,   and    shamefully   intreated,   and 

33  spit  upon :  and  they  shall  scourge  and  kill 
him:  and  the  third  day  he  shall  rise  again. 

34  And  they  understood  none  of  these  things; 
and  this  saying  was  hid  from  them,  and 
they  perceived  not  the  things  that  were 
said. 

35  And  it  came  to  pass,  as  he  drew  nigh 
imto  Jericho,  a  certain  blind  man  sat  by 

36  the  way  side  begging :  and  hearing  a  mul- 
titude going  by,  he   enquired  what  this 

37  meant.    And  they  told  him,  that  Jesus  of 

38  Nazareth  passeth  by.  And  he  cried,  say- 
ing, Jesus,  thou  son  of  David,  have  mercy 

39  on  me.  And  they  that  went  before  re- 
buked him,  that  he  should  hold  his  peace : 
but  he  cried  out  the  more  a  great  deal. 
Thou  son  of  David,  have  mercy  on  me. 

40  And  Jesus  stood,  and  commanded  him  to 
be  brought  unto  him:  and  when  he  was 

41  come  near,  he  asked  him,  What  wilt  thou 
that  I  should  do  unto  thee  ?   And  he  said, 

42  Lord,  that  I  may  receive  my  sight.  And 
Jesus  said  unto  him,  Keceive  thy  sight: 

43  thy  faith  hath  *made  thee  whole.  And 
immediately  he  received  his  sight,  and 
followed  him,  glorifying  God :  and  all  the 
people,  when  they  saw  it,  gave  praise  unto 
God. 


Or,  our  own  homes.    -  Or,  age.    ^  Or,  through.    *  Or,  saved  thee. 


31-34. 
33-43. 


See  on  Matt.  20  :  17-19. 
See  on  Matt.  20 :  29-34. 


Christ  the  guest  of 


ST.    LUKE,    XIX. 


Zacchaeus  the  publican. 


CHAPTER    XIX. 


Of  Zacchsns  a  pnhlican.  11,  The  ten  pieces  of  money.  28.  Christ  rideth  into  Jerusalem  with  triumph :  41. 
weepeth  over  it :  45.  driveth  the  buyers  and  sellers  out  of  the  temple :  47.  teaching  daily  in  it.  The 
rulers  would  have  destroyed  him,  but  for  fear  of  the  people. 


1  And  Jesus  entered  and  passed  tbrougli  .Jeri- 
cho. 

2  And,  behold,  ihere  was  a  man  named  Zaccliaeus, 
which  was  the  chief  among  the  publicans,  and  he 
was  rich. 

3  And  he  sought  to  see  Jesus  who  he  was ;  and 
could  not  for  the  press,  because  he  was  little  of 
stature. 

4  And  he  ran  before,  and  climbed  up  into  a 
sycomore  tree  to  see  him :  for  he  was  to  pass  that 
way. 

5  And  when  .Jesus  came  to  the  place,  he  looked 
up,  and  saw  him,  and  said  unto  him,  Zacchteus, 
make  haste,  and  come  down;  for  to  day  I  must 
abide  at  thy  house. 

6  And  he  made  haste,  and  came  down,  and  re- 
ceived him  joyfully. 

7  And  when  they  saw  it,  they  all  murmured, 
saying,  That  he  was  gone  to  be  guest  with  a  man 
that  is  a  sinner. 

8  And  Zacchteus  stood,  and  said  unto  the  I^ord; 
Behold,  Lord,  the  half  of  my  goods  I  give  to  the 
poor;  and  if  I  have  taken  any  thing  from  any  man 
by  false  accusation,  I  restore  him  fourfold. 

9  And  Jesus  said  unto  him.  This  day  is  salva- 
tion come  to  this  house,  forsomuch  as  he  also  is  a 
son  of  Abraham. 

10  For  the  Son  of  man  is  come  to  seek  and  to 
save  that  which  was  lost. 

11  And  as  they  heard  these  things,  he  added  and 
spake  a  parable,  because  he  was  nigh  to  Jerusalem, 
and  because  they  thought  that  the  kingdom  of  God 
should  immediately  appear. 

12  He  said  therefore,  A  certain  nobleman  went 
into  a  far  country  to  receive  for  himself  a  king- 
dom, and  to  return. 


1  And  he  entered  and  was  passing  through 

2  Jericho.  And  behold,  a  man  called  by 
name  Zacchteus ;  and  he  was  a  chief  pub- 

3  lican,  and  he  was  rich.  And  he  sought  to 
see  Jesus  who  he  was;  and  could  not 
for  the   crowd,   because  he  was   little   of 

4  stature.  And  he  ran  on  before,  and 
climbed  up  into  a  sycomore  tree  to  see 

5  him:  for  he  was  to  pass  that  way.  And 
when  Jesus  came  to  the  place,  he  looked 
up,  and  said  unto  him,  Zacchseus,  make 
haste,  and  come  down;  for  to-day  I  must 

6  abide  at  thy  house.  And  he  made  haste, 
and  came  down,  and  received  him  joyfully. 

7  And  when  they  saw  it,  they  all  murmured, 
saying.  He  is  gone  in  to  lodge  with  a  man 

8  that  is  a  sinner.  And  Zacchieus  stood, 
and  said  unto  the  Lord,  Behold,  Lord,  the 
half  of  my  goods  I  give  to  the  poor;  and 
if  1  have  wrongfully  exacted  aught  of  any 

9  man,  I  restore  fourfold.  And  Jesus  said 
unto  him.  To-day  is  salvation  come  to  this 
house,  forasmuch  as  he  also  is  a  son  of 

10  Abraham.  For  the  Son  of  man  came  to 
seek  and  to  save  that  which  was  lost. 

11  And  as  they  heard  these  things,  lie  added 
and  spake  a  parable,  because  he  was  nigh 
to  Jerusalem,  and  because  they  suj)posed 
that  the  kingdom  of  God  was  immediately 

12  to  appear.  He  said  therefore,  A  certain 
nobleman  Avent  into  a  far  counti-y,  to  re- 
ceive for   himself    a    kingdom,    and    to 


1.  Jericho.     See  on  Matt.  20 :  30. 

2.  Zacchaeus.  A  .Jewish  narae  ("  Zaccai,"  Ezra  2  :  9,  Neh.  7  :  14),  indicating  a  Jewish  man.  Chief  publican. 
Superintendent  of  customs  under  the  Roman  olflcer  who  farmed  the  revenue  of  the  .Jericho  district. 

4.  Sycomore.  Mulberry,  or  fig-mulberry,  same  as  the  "  sycamine  "  of  chap.  17  :  0  (Dioscorides).  It  has  spread- 
ing branches,  and  was  often  planted  along  public  roads. 

5.  I  must  abide.     The  language  of  acceptable  command. 

7.  Tliey.     The  crowd  (verse  .3). 

8.  Stood.  Rather,  "  stood  forth,"  as  in  chap.  18 :  11.  He  took  a  prominent  position,  that  all  might  hear,  and  note 
his  change.  Curiosity  made  him  talie  a  prominent  position  on  the  sycomore-branch,  but  penitence  makes  him  now 
take  a  prominent  position  in  his  house.  Behold,  I>ord,  the  half  of  my  goods,  etc.  There  isliereno  boasting 
reference  to  the  past,  but  a  penitent  promise  for  the  future.  "  I  now  form,  under  God,  the  resolution  to  give  and  to 
restore."  Tiiis  was  evidence  of  his  faith.  If  one-eighth  of  Zaccha'us'  property  was  gotten  by  wrongful  exaction, 
the  action  he  now  promised  would  leave  him  penniless. 

9.  Salvation  came  when  the  money  went.  He  also  is  a  son  of  Abraham.  Even  he,  so  well-known  and 
energetic  an  oppressor,  is  proved  to  be,  not  simply  a  descendant  of  Abraham,  but  a  worthy  descendant,  as  having 
Abraham's  faith. 

10.  That  which  was  lost,  as  was  the  publican  in  every  Jewish  mind. 

11.  The  disciples  had  two  wrong  notions  concerning  the  Messianic  kingdom, —first,  that  it  was  to  be  set  up 
immediately ;  and,  second,  that  it  would  be  (■on-iplriionit  to  the  natural  eye.  Our  Lord's  parable  corrects  both 
errors.  There  was  a  time  to  elapse  in  which  .Jesus  would  go  to  the  Father;  and  after  that  he  would  return  (by  his 
spirit,  .John  16:  13-16),  and  establish  his  kingdom;  and  it  would  be  established  on  individual  faith  and  faithfulness, 
and  not  by  any  external  display. 

13.  It  was  often  the  case  in  that  period  of  history  for  a  prominent  man  of  a  country  to  go  to  Rome,  and  obtain 
the  investiture  of  a  kingdom  tributary  to  Rome.  Here  the  noble  is  giving  his  servants  tests,  to  know  how  he  may 
promote  them  to  oifice  when  he  has  obtained  the  kingdom. 


174 


The  faithful  servants  rewarded. 


ST.    LUKE,    XTX. 


The  slothful  servant  loseth  all. 


13  And  he  called  his  ten  servants,  and  delivered 
them  ten  pounds,  and  said  unto  them,  Occupy  till 
I  come. 

14  But  his  citizens  hated  him,  and  sent  a  mes- 
sage after  him,  saying.  We  will  not  have  this  man 
to  reign  over  us. 

15  And  it  came  to  pass,  that  when  he  was  re- 
turned, having  received  the  kingdom,  then  he  com- 
manded these  servants  to  he  called  unto  him,  to 
whom  he  had  given  the  money,  that  he  might 
know  how  much  every  man  had  gained  by  trading. 

10  Then  came  the  first,  saying.  Lord,  thy  pound 
hath  gained  ten  pounds. 

17  And  he  said  unto  him,  Well,  thou  good  ser- 
vant: because  thou  hast  been  faithful  in  a  very 
little,  have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying.  Lord,  thy  pound 
hath  gained  five  pounds. 

19  And  he  said  likewise  to  him.  Be  thou  also 
over  five  cities. 

20  And  another  came,  saying.  Lord,  behold, 
here  is  thy  pound,  which  I  have  kept  laid  up  in  a 
napkin : 

21  For  I  feared  thee,  because  thou  art  an  austere 
man :  thou  takest  up  that  thou  layedst  not  down, 
and  reapest  that  thou  didst  not  sow. 

22  And  he  saith  unto  him.  Out  of  thine  own 
mouth  will  I  judge  thee,  thoii  wicked  servant. 
Thou  knewest  that  I  was  an  austere  man,  taking 
up  that  I  laid  not  down,  and  reaping  that  I  did 
not  sow: 

23  Wherefore  then  gavest  not  thou  my  money 
into  the  bank,  that  at  my  coming  I  might  have 
required  mine  own  with  usury  ? 

24  And  he  said  unto  them  that  stood  by.  Take 
from  him  the  pound,  and  give  it  to  him  that  hath 
ten  pounds. 

25  ( And  they  said  unto  him.  Lord,  he  hath  ten 
pounds. ) 

2(3  For  I  say  unto  you.  That  unto  every  one  which 
hath  shall  be  given;  and  from  him  that  hath  not, 
even  that  he  hath  shall  be  taken  away  from  him. 

27  But  those  mine  enemies,  which  would  not 
that  I  should  reign  over  them,  bring  hither,  and 
slay  them  before  me. 

28  1  And  Avhen  he  had  thus  spoken,  he  went 
before,  ascending  up  to  Jerusalem. 

29  And  it  came  to  pass,  when  he  was  come  nigh 
to  Bethphage  and  Bethany,  at  the  mount  called 
the  mount  of  Olives,  he  sent  two  of  his  disciples, 


13  return.  And  he  called  ten  ^  servants  of 
his,  and  gave  them  ten  ^  pounds,  and  said 
unto  them.  Trade  ye  herewith  till  I  come. 

14  But  his  citizens  hated  him,  and  sent  an 
ambassage  after  him,  saying,  We  will  not 

15  that  this  man  reign  over  us.  And  it  came 
to  pass,  when  he  was  come  back  again, 
having  received  the  kingdom,  that  he 
commanded  these  ^  servants,  unto  whom 
he  had  given  the  money,  to  be  called  to 
him,  that  he  might  know  what  they  had 

16  gained  by  trading.  And  the  first  came 
before  him,  saying,  Lord,  thy  pound  hath 

17  made  ten  pounds  more.  And  he  said  unto 
him,  Well  done,  thou  good  ^  servant :  be- 
cause thou  wast  found  faithful  in  a  very 
little,  have  thou  authority  over  ten  cities, 

18  And  the  second  came,  saying.  Thy  pound, 

19  lord,  hath  made  five  pounds.  And  he 
said  unto  him  also,  Be  thou  also  over  five 

20  cities.  And  *  another  came,  saying.  Lord, 
behold,   here  is  thy  pound,  which  I  kept 

21  laid  up  in  a  napkin :  for  I  feared  thee,  be- 
cause thou  art  an  austere  man :  thou  takest 
up  that  thou  layedst  not  down,  and  reap- 

22  est  that  thou  didst  not  sow.  He  saith 
unto  him.  Out  of  thine  own  mouth  will  I 
judge  thee,  thou  wicked  ^  servant.  Thou 
knewest  that  I  am  an  austere  man,  taking 
up  that  I  laid  not  down,  and  reaping  that 

23  I  did  not  sow  ;  then  wherefore  gavest  thou 
not  my  money  into  the  bank,  and  ^  I  at  my 
coming  should  have  required  it  with  in- 

24  terest '?  And  he  said  unto  them  that  stood 
by,  Take  away  from  him  the  pound,  and 
give  it  unto  him  that  hath  the  ten  pounds. 

25  And  they  said  unto  him.  Lord,  he  hath  ten 

26  pounds,  I  say  unto  you,  that  unto  every 
one  that  hath  shall  be  given ;  but  from  him 
that  hath  not,  even  that  which  he  hath 

27  shall  be  taken  away  from  him,  Howbeit 
these  mine  enemies,  which  would  not  that 
I  should  reign  over  them,  bring  hither,  and 
slay  them  before  me. 

And  when  he  had  thus  spoken,  he  went 
on  before,  going  up  to  Jerusalem. 

And  it  came  to  pass,  when  he  drew  nigh 
unto  Bethphage  and  Bethany,  at  the  mount 
that  is  called  t/<e  mount  of  Olives,  he  sent 


28 


29 


1  Gr.  bond-servants.      ^  Mina,   here   translated   a    pound,  io   equal   to   one   hundred   drachmas.      See  chap.  15:8. 
^  Qr.  bond-nervant.    *  Qr.  t/ie  otker.     ^  Or,  I  should  have  gone  and  required. 

13.  Each  receives  the  same,  one  mina,  about  seventeen  dollars,  worth  perhaps  two  hundred  and  fifty  dollars  now 
in  purchasing-value. 

14.  The  citizens  are  to  be  distinguished  from  the  servants.  The  citizens  represent  Christ's  enemies.  The  ser- 
vants (even  the  nov-qph^)  represent  Christ's  friends  and  followers. 

1.5.  The  test  is  applied.    They  had  had  equal  amounts;  that  is,  equal  gifts  and  opportunities. 

16.  Thy  pound  hath  made.     Modestly.    Not,  "I  have  gained." 

17.  Over  ten  cities.    Not  by  merit,  but  by  a  grace  that  regards  the  gradations  of  faithfulness. 

18.  Five  pounds.     The  result  of  less  energy. 

30.  Thy  pound.   He  had  carefully  presei-ved  it,  so  that  it  should  not  be  lost.   He  had  respected  it,  but  not  used  it. 

33.  His  excuse  of  fear  was  a  false  one.     He  did  not  act  like  a  timid  man,  but  like  a  lazy  one. 

86.  There  is  no  punishment  dealt  out  to  this  indolent  servant,  as  there  was  in  the  case  of  the  Trovrjpbs  of  Matt. 
25  :  30.  In  that  case  he  had  put  his  Lord's  talent  in  the  ground,  and  impudently  told  his  lord,  "  Lo,  thou  hast  thine 
own."  His  wickedness  consisted  not  In  his  slothfulness  or  unprofitableness  (Matt.  25 :  26-30),  although  he  had  both 
qualities,  but  in  his  rebellious  spirit.  His  case  is  therefore  represented  in  this  parable  of  Luke  by  the  enemies  who 
were  to  be  slain  (verse  27) .  The  Indolent  servant  in  this  parable  simply  has  his  mina  taken  away,  and  he  has  no  oftice 
given  him;  illustrating  the  principle  that  unimproved  gifts  will  melt  away  (verse  26).  God's  argument  with  man  is, 
"  If  you  love  me,  you  will  use  well  what  I  intrust  to  you  :  if  you  fear  me,  your  fear  should  Impel  you  to  your  duty. 
For  sloth  there  is  no  excuse."    The  slothful  Christian  degrades  himself. 

27.  Slay  them.    The  rebellious  hearts,  that  refuse  the  yoke  of  the  heavenly  King,  must  perish. 

28.  Going  up.  The  road  from  Jericho  to  Jerusalem  passes  up  from  the  sunken  plain  of  Jordan  through  the 
limestone  solitudes  to  the  high  hill-country  of  Judsea. 

29-38.  See  on  Matt.  21 :  1-9. 

175 


Christ  driveth  the  buyers  and 


ST.    LUKE,    XIX. 


sellers  out  of  the  temple, 


30  Saying,  Go  ye  into  the  village  over  against 
you;  in  the  which  at  your  entering  ye  shall  find  a 
colt  tied,  whereon  yet  never  man  sat :  loose  him, 
and  bring  lilin  /tilher. 

31  And  if  any  man  ask  you,  Why  dp  ye  loose 
him?  thus  shall  ye  say  unto  him,  Because  the  Lord 
hath  need  of  him. 

32  And  they  that  were  sent  went  their  way,  and 
found  even  as  he  had  said  unto  them. 

33  And  as  they  were  loosing  the  colt,  the  owners 
thereof  said  unto  them,  Why  loose  ye  the  colt  ? 

34  And  they  said.  The  Lord  hath  need  of  him. 

35  And  they  brought  him  to  Jesus:  and  they 
cast  their  garments  upon  the  colt,  and  they  set 
Jesus  thereon. 

30  And  as  he  went,  they  spread  their  clothes 
in  the  way. 

37  And  when  he  was  come  nigh,  even  now  at 
the  descent  of  the  moimt  of  Olives,  the  whole 
multitude  of  the  disciples  began  to  rejoice  and 
praise  God  with  a  loud  voice  for  all  the  mighty 
works  that  they  had  seen ; 

38  Saying,  Blessed  be  the  King  that  cometh  in 
the  name  of  the  Lord :  peace  in  heaven,  and  glory 
in  the  highest. 

39  And  some  of  the  Pharisees  from  among  the 
multitude  said  unto  him.  Master,  rebuke  thy  dis- 
ciples. 

40  And  he  answered  and  said  unto  them,  I  tell 
you  that,  if  these  should  hold  their  peace,  the 
stones  would  immediately  cry  out. 

41  H  And  when  he  was  come  near,  he  beheld  the 
city,  and  wept  over  it, 

42  Saying,  If  thou  hadst  known,  even  thou,  at 
least  in  this  thy  day,  the  things  which  bdoiKj  unto 
thy  peace !  but  now  they  are  hid  from  thine  eyes. 

43  For  the  days  shall  come  upon  thee,  that  thine 
enemies  shall  cast  a  trench  about  thee,  and  compass 
thee  round,  and  keep  thee  in  on  every  side, 

44  And  shall  lay  thee  even  with  the  ground,  and 
thy  children  within  thee;  and  they  shall  not  leave 
in  thee  one  stone  upon  another;  because  thou 
knewest  not  the  time  of  thy  visitation. 

4.")  And  he  went  into  the  temple,  and  began  to 
cast  out  them  that  sold  therein,  and  them  that 
bought; 

40  Saying  unto  them.  It  is  written.  My  house  is 
the  house  of  prayer:  but  ye  have  made  it  a  den  of 
thieves. 

47  And  he  taught  daily  in  the  temple.  But 
the  chief  priests  and  the  scribes  and  the  chief  of  the 
people  sought  to  destroy  him, 

48  And  could  not  find  what  they  might  do:  for 
all  the  people  were  very  attentive  to  hear  him. 


38 


44 


two  of  the  disciples,  saying.  Go  your  way 
into  the  village  over  against  you;  in  the 
which  as  ye  enter  ye  shall  find  a  colt  tied, 
whereon  no  man  ever  yet  sat :  loose  him, 
and  bring  him.  And  if  any  one  ask  you. 
Why  do  ye  loose  him  ?  thus  shall  ye  say, 
The  Lord  hath  need  of  him.  And  they 
that  were  sent  went  away,  and  found  even 
as  he  had  said  unto  them.  And  as  they 
were  loosing  the  colt,  the  owners  thereof 
said  unto  them.  Why  loose  ye  the  colt  ? 
And  they  said.  The  Lord  hath  need  of 
him.  And  they  brought  him  to  Jesus: 
and  they  threw  their  garments  upon  the 
colt,  and  set  Jesus  thereon.  And  as  he 
went,  they  spread  their  garments  in  the 
way.  And  as  he  was  now  drawing  nigh, 
even  at  the  descent  of  the  mount  of  Olives, 
the  whole  nuiltitude  of  the  disciples  began 
to  rejoice  and  praise  (iod  with  a  loud  voice 
for  all  the  ^  mighty  works  which  they 
had  seen  ;  saying.  Blessed  /.s  the  King  that 
cometli  in  the  name  of  the  Lord :  peace  in 
heaven,  and  glory  in  the  highest.  And 
some  of  the  Pharisees  from  the  multitude 
said  imto  him,  ^  Master,  rebuke  thy  dis- 
ciples. And  he  answered  and  said,  I  tell 
you  that,  if  these  shall  hold  their  peace, 
the  stones  will  cry  out. 

And  when  he  drew  nigh,  he  saw  the 
city  and  wept  over  it,  saying,  ^If  thou 
hadst  known  in  this  day,  even  thou,  the 
things  which  belong  unto  peace!  but  now 
they  are  hid  from  thine  eyes.  For  the 
days  shall  come  upon  thee,  when  thine 
enemies  shall  cast  up  a  •*  bank  about  thee, 
and  compass  thee  round,  and  keep  thee 
in  on  every  side,  and  shall  dash  thee  to  the 
ground,  and  thy  children  within  thee;  and 
they  sliall  not  leave  in  thee  one  stone  upon 
another;  because  thou  knewest  not  the 
time  of  thy  visitation. 

And  he  entered  into  the  temple,  and 
began  to  cast  out  them  that  sold,  saying 
unto  them.  It  is  written,  And  my  house 
shall  be  a  house  of  prayer:  but  ye  have 
made  it  a  den  of  robbers. 

And  he  was  teaching  daily  in  the  temple. 
But  the  chief  priests  and  tlie  scribes  and 
the  principal  men  of  the  people  sought  to 
destroy  him :  and  they  could  not  find  what 
they  might  do;  for  the  peoj^le  all  hung 
upon  him,  listening. 


^  Or.  powers.    -  Or,  Teacher.    ^  Ov,  0  that  thou  hadst  known.    *  Gr.  palincKJe. 

38.  Each  evangelist  gives  part  of  the  cry.  It  was,  in  all,  "  Ilosanna  to  the  eon  of  David.  Blessed  is  he  that 
comelh  in  the  name  of  the  Lord.  Blessed  is  the  kingdom  that  cometh  of  our  father  David.  Blessed  is  the  King  that 
Cometh  in  the  name  of  the  Lord.  Peace  in  heaven,  and  glory  in  the  highest.  Hoeanua  in  the  highest."  There  were 
multitudes  to  cry,  and  they  did  not  all  cry  alike. 

35)-40.  The  Pharisee's  request  is  met  by  the  Messiah's  self-assertion,  which,  after  three  years  of  miracle  and 
sign,  was  in  accordance  with  justice  and  propriety. 

43.  They  are  hid.     By  the  action  of  its  unbelief. 

44.  Thy  children.  Thine  inhabitants.  Thou  knewest  not.  Didst  not  practically  recognize  it  by  availing 
thyself  of  it  for  repentance  and  renewal. 

4.5-48.  See  on  Matt.  21  :  12,  13. 

48.  All  huug  upon  luiu.    It  was  this  that  embarrassed  the  elders  and  chief  priests  in  their  plana  to  elay  Jesus. 

176 


The  parable 


ST.    LUKE,    XX. 


of  the  vineyard. 


CHAPTER    XX. 

1,  Christ  avoucheth  his  authority  by  a  question  of  John's  baptism.  9.  The  parable  of  the  vineyard.  19.  Of 
giving  tribute  to  Caesar.  27.  He  convinceth  the  Sadducees  that  denied  the  resurrection.  41.  How  Christ  is 
the  son  of  David.     45.  He  warneth  his  disciples  to  beware  of  the  scribes, 


1  And  it  came  to  pass,  that  on  one  of  those 
(lays,  as  he  taught  the  people  in  the  temple,  and 
preached  the  gospel,  the  chief  priests  and  the 
scribes  came  upon  him  with  the  elders, 

2  And  spake  unto  him,  saying,  Tell  us,  by  what 
authority  doest  thou  these  things  ?  or  who  is  he 
that  gave  thee  this  authority  ? 

3  And  he  answered  and  said  unto  them,  I  will 
also  ask  you  one  thing;  and  answer  me: 

4  The  baptism  of  John,  was  it  from  heaven,  or 
of  men  ? 

5  And  they  reasoned  with  themselves,  saying. 
If  we  shall  say,  From  heaven;  he  will  say.  Why 
then  believed  ye  him  not  ? 

6  But  and  if  we  say,  Of  men;  all  the  people 
will  stone  us:  for  they  be  persuaded  that  John  was 
a  prophet. 

7  And  they  answered,  that  they  could  not  tell 
whence  it  loas. 

8  And  Jesus  said  unto  them,  Neither  tell  I  you 
by  what  authority  I  do  these  things. 

9  Then  began  he  to  speak  to  the  people  this 
parable;  A  certain  man  planted  a  vineyard,  and 
let  it  forth  to  husbandmen,  and  went  into  a  far 
country  for  a  long  time. 

10  And  at  the  season  he  sent  a  servant  to  the 
husbandmen,  that  they  should  give  him  of  the 
fruit  of  the  vineyard:  but  the  husbandmen  beat 
him,  and  sent  him  away  empty. 

11  And  again  he  sent  another  servant:  and  they 
beat  him  also,  and  entreated  him  shamefully,  and 
sent  him  away  empty. 

12  And  again  he  sent  a  third :  and  they  wounded 
him  also,  and  cast  him  out. 

13  Then  said  the  lord  of  the  vineyard,  What 
shall  I  do  ?  I  will  send  my  beloved  son :  it  may 
be  they  will  reverence  Itim  when  they  see  him. 

14  But  when  the  husbandmen  saw  him,  they 
reasoned  among  themselves,  saying.  This  is  the 
heir:  come,  let  us  kill  him,  that  the  inheritance 
may  be  ours. 

1.5  So  they  cast  him  out  of  the  vineyard,  and 
killed  him.  What  therefore  shall  the  lord  of  the 
vineyard  do  unto  them  ? 

16  He  shall  come  and  destroy  these  husband- 
men, and  shall  give  the  vineyard  to  others.  And 
when  they  heard  it,  they  said,  God  forbid. 

17  And  he  beheld  them,  and  said.  What  is  this 
then  that  is  written.  The  stone  which  the  builders 
rejected,  the  same  is  become  the  head  of  the 
corner '? 

18  Whosoever  shall  fall  upon  that  stone  shall  be 
broken;  but  on  whomsoever  it  shall  fall,  it  will 
grind  him  to  powder. 

19  H  And  the  chief  priests  and  the  scribes  the 
same  hour  sought  to  lay  hands  on  him ;  and  they 
feared  the  people :  for  they  perceived  that  he  had 
spoken  this  parable  against  them. 


1  And  it  came  to  pass,  on  one  of  the  days, 
as  he  was  teaching  the  people  in  the  tem- 
ple, and  preaching  the  gospel,  there  came 
upon  him  the  chief  priests  and  the  scribes 

2  with  the  elders ;  and  they  spake,  saying 
unto  him,  Tell  us:  By  what  authority 
doest  thou  these  things  ?  or  who  is  he  that 

3  gave  thee  this  authority?  And  he  an- 
swered and  said  unto  them,  I  also  will  ask 

4  you  a  ^  question;  and  tell  me:  The  bap- 
tism of  John,  was  it  from  neaveil,  or  from 

5  men?  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say.  From 
heaven;    he   will    say.    Why   did  ye   not 

6  believe  him  ?  But  if  we  shall  say.  From 
men;  all  the  people  will  stone  us:  for 
they  be  persuaded  that  John  was  a  proph- 

7  et.     And  they  answered,  that  they  knew 

8  not  whence  it  v:as.  And  Jesus  said  unto 
them,  Neither  tell  I  you  by  what  author- 
ity I  do  these  things. 

9  And  he  began  to  speak  unto  the  people 
this  parable:  A  man  planted  a  vineyard, 
and  let  it  out  to  husbandmen,  and  went 
into    another    country   for  a   long  time. 

10  And  at  the  season  he  sent  unto  the  hus- 
bandmen a  2  servant,  that  they  should  give 
him  of  the  fruit  of  the  vineyard:  but  the 
husbandmen  beat  him,  and  sent  him  away 

11  empty.  And  he  sent  yet  another  ^  servant : 
and  him  also  they  beat,  and  handled  him 
shamefully,  and   sent  him   away   empty. 

12  And  he  sent  yet  a  third:    and  him  also 

13  they  wounded,  and  cast  him  forth.  And 
the  lord  of  the  vineyard  said.  What  shall 
I  do  ?    I  will  send  my  beloved  son :  it  may 

14  be  they  will  reverence  him.  But  Avhen 
the  husbandmen  saw  him,  they  reasoned 
one  with  another,  saying,  This  is  the  heir:- 
let  us  kill  him,  that  the  inheritance  may  be 

15  ours.  And  they  cast  him  forth  out  of  the 
vineyard,  and  killed  him.  What  therefore 
will   the   lord   of    the   vineyard    do   unto 

16  them?  He  will  come  and  destroy  these 
husbandmen,  and  will  give  the  vineyard 
unto   others.     And  when   they  heard   it, 

17  they  said,  ^  God  forbid.  But  he  looked 
upon  them,  and  said.  What  then  is  this 
that  is  written. 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the 
corner  ? 

18  Every  one  that  falleth  on  that  stone  shall 
be  broken  to  pieces ;  but  on  whomsoever 
it  shall  fall,  it  will  scatter  him  as  dust. 

19  And  the  scribes  and  the  chief  priests 
sought  to  lay  hands  on  him  in  that  very 
hour;    and   they  feared   the  people:    for 


Gr.  icord.    ^  Gr.  bond-servant.    ^  Gr.  Be  it  not  so- 


1.  Preaching  the  gospel. 
9-18.  See  on  Matt.  21 :  33-44. 
19.  See  Matt.  21:45,46. 


Or,  "  making  known  the  good  news,"    1-8.  See  ou  Matt.  21 ;  23-27, 


Christ  coDvinceth  the  Saddncees 


ST.    LUKK,    XX. 


that  denied  the  resurrection. 


20  And  tliey  watrluM]  him,  and  sent  foitli  spies, 
wliich  should  U-V^n  theiiiselves  just  men,  tliat  tliey 
niiglit  take  Ijold  of  his  words,  tliat  so  tliey  niiglit 
deliver  him  unto  the  power  and  autliority  of  the 
governor. 

21  And  tliey  asked  him,  saying.  Master,  we 
know  tliat  thou  sayest  and  teaehest  rightly,  neither 
acceptest  thou  the  person  of  any,  but  teaehest  the 
way  of  (iod  truly: 

22  Is  it  lawful  for  us  to  give  tribute  unto  Caesar, 
or  no '? 

2:i  But  he  perceived  their  craftiness,  and  said 
unto  them.  Why  tempt  ye  me  ? 

24  Shew  me  a  penny.  Whose  image  and  super- 
scription hath  it?  They  answered  and  said, 
Caesar's. 

25  And  he  said  unto  them,  Render  therefore 
unto  Caesar  the  things  which  be  Cajsar's,  and  unto 
God  the  things  whicli  be  God's. 

20  And  tliey  could  not  take  hold  of  his  words 
befort!  the  ik'oj)1<!:  and  they  marvelled  at  his  an- 
swer, and  held  their  peace. 

27  1  Then  caroe  to  hiiu  certain  of  the  Sadducees, 
which  deny  that  there  is  any  resurrection;  and 
they  asked  him, 

2.S  Saying,  Master,  Moses  wrote  unto  us.  If  any 
man's  lirollicr  di*^  liavinga  wife,  and  he  die  with- 
out children,  tliat  his  brother  should  take  his  wife, 
and  raise  uj)  seed  unto  his  brother. 

2!>  There  were  therefore  seven  brethren:  and 
the  first  took  a  wife,  and  died  without  children. 

.30  Anil  the  second  took  her  to  wife,  and  he  died 
childless. 

31  And  th(;  third  took  her;  and  in  like  manner 
the  seven  also;  and  they  left  no  children,  and 
died. 

32  Last  of  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife  of 
them  is  shef  for  seven  had  her  to  wife. 

.34  And  .Jesus  answering  said  unto  them,  The 
children  of  this  world  marry,  and  are  given  in 
marriage : 

35  Hut  they  which  shall  be  accounted  worthy  to 
obtain  that  world,  and  the  resurrection  from  the 
tlead,  neither  marry,  nor  are  given  in  marriage: 

30  Neither  can  they  die  any  more:  for  they  are 
equal  unto  the  angels;  and  are  the  children  of 
God,  being  the  children  of  the  resurrection. 

37  Now  that  the  dead  are  raised,  even  Moses 
shewed  at  the  bush,  when  he  calleth  the  Lord  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  .Jacob. 

38  For  he  is  not  a  God  of  the  dead,  but  of  the 
living:  for  all  live  unto  him. 

39  ll  Then  certain  of  the  scribes  answering  said. 
Master,  thou  hast  well  said. 

40  And  after  that  they  durst  not  ask  him  any 
queiilion  at  all. 

41  And  he  said  unto  them,  How  say  they  that 
Christ  is  David's  son  ? 

42  And  David  himself  saith  in  the  book  of 
Psalms,  Th(!  Loud  said  unto  my  Lord,  Sit  thou  on 
my  right  hand, 

43  Till  I  make  thine  enemies  thy  footstool. 

44  David  therefore  calleth  him  Lord,  how  is  he 
then  his  son  ? 

45  Then  in  the  audience  of  all  the  people  he 
said  unto  his  disciples. 


they  perceived  that  he  spake  this  parable 

20  against  them.  And  they  watched  him, 
and  sent  forth  spies,  which  feigned  them- 
selves to  be  righteous,  that  they  might 
take  hold  of  his  speech,  so  as  to  deliver 
him  up  to  the  rule  and  to  the  authority  of 

21  the  governor.  And  they  asked  him,  say- 
ing, '  Master,  we  know  that  thou  sayest 
and  teaehest  rightly,  and  acceptest  not  the 
person  of  an;/,  but  of  a  truth  teaehest  the 

22  way  of  (iod :  Is  it  lawful  for  us  to  give 

23  tribute  unto  Caisar,  or  not  ?  liut  he  per- 
ceived   their    craftiness,   ami    said    unto 

24  them,  Shew  me  a '^  penny.  Whose  image 
and    superscription   hath   it  ?     And  they 

25  said,  Ca'sar's.  And  he  said  unto  them. 
Then  render  unto  Caesar  the  things  that 
are  Caesar's,  and  unto  God  the  things  that 

26  are  God's.  And  they  were  not  able  to 
take  hold  of  the  saying  before  the  people: 
and  they  marvelled  at  his  answer,  and 
held  their  peace. 

27  And  there  came  to  him  certain  of  the 
Sadducees,  they  which  say  that  there  is 

28  no  resurrection;  and  they  asked  him,  say- 
ing, '  Musiri-.  Moses  wrote  unto  us,  that  if 
a  man's  IjihiIki  die,  having  a  wife,  and 
he  be  chiliiliss.  liis  brother  should  take 
the  wife,  and  raise  up  seed  unto  his  broth- 

29  er.  There  were  therefore  seven  brethren: 
nn.  and  the  first  took  a  wife,  and  died  child- 
[y.  less;  and  the  second  ;  and  the  third  took 
'^    her;  and  likewise  the  seven  also  left  no 

32  children,  and  died.    Afterward  the  woman 

33  also  died.  In  the  resurrection  therefore 
whose  wife  of  them  shall  she  be  ?  for  the 

34  seven  had  her  to  wife.  And  Jesus  said 
unto  them.  The  sons  of  this  **  world  marry, 

35  and  are  given  in  marriage  :  but  they  that 
are  accounted  worthy  to  attain  to  that 
8  world,  and  the  resurrection  from  the 
dead,  neither  marry,  nor  are  given  in  mar- 

30  riage :  for  neither  can  they  die  any  more : 
for  they  are  equal  unto  the  angels;  and 
are  sons  of  God,  being  sons  of  the  resur- 

37  rection.  But  that  the  dead  are  raised, 
even  Moses  shewed,  in  the.  jilace  concern- 
inf)  the  Bush,  when  he  calleth  the  Lord 
the   God  of   Abraham,    and   the   God   of 

.38  Isaac,  and  the  God  of  Jacob.  Now  he  is 
not  the  God  of  the  dead,  but  of  the  liv- 

39  ing:  for  all  live  unto  him.  And  certain 
of  the   scribes   answering  said,   ^  Master, 

40  thou  hast  well  said.  For  they  durst  not 
any  more  ask  him  any  question. 

41  And  he  said  unto  them,  How  say  they 

42  that  the  Christ  is  David's  son  ?  For 
David  himself  saith  in  the  book  of 
Psalms, 

The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand, 

43  Till  I  make  thine  enemies  the  footstool 

of  thy  feet. 

44  David  therefore  calleth  him  Lord,  and 
how  is  he  his  son  ? 

45  And  in  the  hearing  of  all  the  people  he 
40  said   unto   his   disciples.   Beware   of    the 

scribes,  which  desire  to  walk  in  long  robes, 


Or,  Teacher.    »  See  marginal  note  on  Matt. 


Or,  age. 


20.  Take  hold  of  his  speech.    Catch  him  saying  something  which  could  be  made  a  ground  of  accuBatloii  at 
a  Roman  tribunal,  for  only  the  Roman  authority  could  punleh  with  death. 
21-44.  See  on  Matt.  22:17-4.'). 
45-47.  See  Mark  12  :  38-40,  and  Matt.  23 :  6. 

178 


Christ  commendeth 


ST.    LUKE,    XXL 


the  poor  widow. 


46  Beware  of  the  scribes,  which  desire  to  walk 
in  long  robes,  and  love  greetings  in  the  markets, 
and  tlie  highest  seats  in  the  synagogues,  and  the 
chief  rooms  at  feasts; 

47  Which  devour  widows'  houses,  and  for  a 
shew  make  long  prayers:  the  same  shall  receive 
greater  damnation. 


and  love  sahttations  in  the  market-places, 
and  chief  seats  in  tlie  synagogues,  and 
47  chief  places  at  feasts ;  which  devour 
widows'  houses,  and  for  a  pretence  make 
long  prayers:  these  shall  receive  greater 
condemnation. 


CHAPTER    XXI. 

Christ  commendeth  the  poor  widow.     5.  He  foretelleth  the  destruction  of  the  temple,  and  of  the  city  Jerusalem ; 
25.  the  signs  also  which  shall  he  before  the  last  day.     34.  He  exhorteth  them  to  be  watchful. 


1  And  he  looked  up,  and  saw  the  rich  men  cast- 
ing their  gifts  into  the  treasury. 

2  And  he  saw  also  a  certain  poor  widow^  casting 
in  thither  two  mites. 

3  And  he  said.  Of  a  truth  I  say  unto  you,  that 
this  poor  widow  hath  cast  in  more  than  they  all : 

4  For  all  these  have  of  their  abundance  cast  in 
unto  the  offerings  of  God :  but  she  of  her  penury 
hath  cast  in  all  the  living  that  she  had. 

.5  IF  And  as  some  spake  of  the  temple,  how  it 
was  adorned  with  goodly  stones  and  gifts,  he  said, 

6  As  for  these  things  which  ye  behold,  the  days 
will  come,  in  the  which  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not  be  thrown 
down. 

7  And  they  asked  him,  saying,  Master,  but  when 
shall  these  things  be  ?  and  what  sign  will  there  be 
when  these  things  shall  come  to  pass  ? 

8  And  he  said.  Take  heed  that  ye  be  not  de- 
ceived :  for  many  shall  come  in  my  name,  saying, 
1  am  Christ;  and  the  time  draweth  near:  go  ye 
not  therefore  after  them. 

9  But  when  ye  shall  hear  of  wars  and  commo- 
tions, be  not  terrified:  for  these  things  must  first 
come  to  pass;  but  the  end  is  not  by  and  by. 

10  Then  said  he  unto  them.  Nation  shall  rise 
against  nation,  and  kingdom  against  kingdom: 

11  And  great  earthquakes  shall  be  -in  divers 
places,  andf  amines,  and  pestilences;  and  fearful 
sights  and  great  signs  shall  there  be  from  heaven. 

12  But  before  all  these,  they  shall  lay  their 
hands  on  you,  and  persecute  yoii,  delivering  you 
up  to  the  synagogues,  and  into  prisons,  being 
brovight  before  kings  and  rulers  for  my  name's 
sake. 

15  And  it  shall  turn  to  you  for  a  testimony. 

14  Settle  it  therefore  in  your  hearts,  not  to 
meditate  before  what  ye  shall  answer: 

1.5  For  I  will  give  you  a  mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able  to 
gainsay  nor  resist. 

16  And  ye  shall  be  betrayed  both  by  parents, 
and  brethren,  and  kinsfolks,  and  friends;  and 
some  of  you  shall  they  cause  to  be  put  to  death. 

17  And  ye  shall  be  hated  of  all  men  for  my 
name's  sake. 

18  But  there  shall  not  an  hair  of  your  head 
perish. 

19  In  your  patience  possess  ye  your  souls. 


And  he  looked  up,  ^and  saw  the  rich 
men  that  were  casting  their  gifts  into  the 
treasury.  And  he  saw  a  certain  poor 
widow  casting  in  thither  two  mites.  And 
he  said,  Of  a  truth  I  say  unto  you,  This 
poor  widow  cast  in  more  than  they  all : 
for  all  these  did  of  their  superfluity  cast 
in  unto  the  gifts :  but  she  of  her  want  did 
cast  in  all  the  living  that  she  had. 

And  as  some  spake  of  the  temple,  how 
it  was  a(iorned  with  goodly  stones  and 
offerings,  he  said,  As  for  these  things 
which  ye  behold,  the  days  will  come,  in 
which  there  shall  not  be  left  here  one 
stone  upon  another,  that  shall  not  be 
thrown  down.  And  they  asked  him,  say- 
ing, 2  Master,  when  therefore  shall  these 
things  be  ?  and  what  shall  be  the  sign 
when  these  things  are  about  to  come  to 
pass?  And  he  said,  Take  heed  that  ye 
be  not  led  astray:  for  many  shall  come  in 
my  name,  saying,  I  am  he  ;  and.  The  time 
is  at  hand:  go  ye  not  after  them.  And 
when  ye  shall  hear  of  wars  and  tumults, 
be  not  terrified  :  for  these  things  must 
needs  come  to  pass  first;  but  the  end  is 
not  innnediately. 

Then  said  he  unto  them.  Nation  shall 
rise  against  nation,  and  kingdom  against 
kingdom :  and  there  shall  be  great  earth- 
quakes, and  in  divers  places  famines  and 
pestilences;  and  there  shall  be  terrors  and 
great  signs  from  heaven.  But  before  all 
these  things,  they  shall  lay  their  hands  on 
you,  and  shall  persecute  you,  delivering 
you  up  to  the  synagogues  and  prisons, 
^  bringing  you  before  kings  and  governors 
for  my  name's  sake.  It  shall  turn  unto 
you  for  a  testimony.  Settle  it  therefore 
in  your  hearts,  not  to  meditate  beforehand 
how  to  answer:  for  I  will  give  you  a 
mouth  and  wisdom,  which  all  your  adver- 
saries shall  not  be  able  to  withstand  or  to 
gainsay.  But  ye  shall  be  delivered  up 
even  by  parents,  and  brethren,  and  kins- 
folk, and  friends;  and  some  of  you ''shall 
they  cause  to  be  put  to  death.  And  ye 
shall  be  hated  of  all  men  for  my  name's 
sake.    And  not  a  hair  of  vour  head  shall 


Or 


id  saw  them  that 


treuHury,  and  they  tcere  rich.    ^  Or,  Teacher, 
they  put  to  death. 


Gr.  you  being  brought.    *  Or,  shall 


1-4.  See  Mark  12  :  41-44.     For  the  rest  of  this  chapter,  gee  notes  on  Matt.  24. 

16,18.  Some  of  you  shall  they  cause  to  be  put  to  death  —  and  not  a  hair  of  your  head  shall 
perish.  The  protection  of  the  true  and  higher  life  is  certainly  here  meant,  as  iu  the  ninety-first  psalm.  The 
exalted  Christian  cares  only  for  this. 

19.  Their  faithful  endurance  would  gain  the  highest  soul-life. 

179 


Signs  of  Christ's 


ST.    LUKE.    XXL 


second  coming, 


20  And  when  ye  shall  see  Jerusalem  compassed 
■with  armies,  then  know  that  the  desolation  there- 
of is  nigh. 

21  Tlien  let  them  which  are  in  Judiea  flee  to 
the  mountains  ;  and  let  them  whicli  are  in  the 
midst  of  it  depart  out;  and  let  not  them  that  are 
in  the  countries  enter  thereinto. 

22  For  these  be  the  days  of  vengeance,  that  all 
things  which  are  written  may  be  fulfilled. 

23  But  woe  unto  them  that  are  with  child,  and 
to  them  that  give  suck,  in  those  days  !  for  there 
shall  be  great  distress  in  the  land,  and  wrath  upon 
this  people. 

24  And  they  shall  fall  by  the  edge  of  the  sword, 
and  shall  be  led  away  captive  into  all  nations:  and 
Jerusalem  shall  be  trodden  down  of  the  Gentiles, 
until  the  times  of  the  Gentiles  be  fulfilled. 

25  1  And  there  shall  be  signs  in  the  sun.  and  in 
the  moon,  and  in  the  stars;  and  upon  the  earth 
distress  of  nations,  with  perplexity;  the  sea  and 
the  waves  roaring; 

26  Men's  hearts  failing  them  for  fear,  and  for 
looking  after  those  things  which  are  coming  on 
the  earth  :  for  the  powers  of  heaven  shall  be 
shaken. 

27  And  then  shall  they  see  the  Son  of  man 
coming  in  a  cloud  with  power  and  great  glory. 

28  And  when  these  things  b^in  to  come  to  pass, 
then  look  up,  and  lift  up  your  heads;  for  your 
redemption  draweth  nigh. 

2!»  And  he  spake  to  them  a  parable;  Behold 
the  fig  tree,  and  all  the  trees; 

30  When  they  now  shoot  forth,  ye  see  and  know 
of  your  own  selves  that  summer  is  now  nigh  at 
hand. 

31  So  likewise  ye,  when  ye  see  these  things 
come  to  pass,  know  ye  that  the  kingdom  of  God  is 
nigh  at  hand. 

32  Verily  I  say  unto  you,  This  generation  shall 
not  pass  away,  till  all  be  fulfilled. 

33  Heaven  and  earth  shall  pass  away:  but  my 
words  shall  not  pass  away. 

34  IT  And  take  heed  to  yourselves,  lest  at  a^iy 
time  your  hearts  be  overcharged  with  surfeiting, 
and  drunkenness,  and  cares  of  this  life,  and  so 
that  day  come  upon  you  unawares. 

35  For  as  a  snare  shall  it  come  on  all  them  that 
dwell  on  the  face  of  the  whole  earth. 

36  Watch  ye  therefore,  and  pray  always,  that  ye 
may  be  accounted  worthy  to  escape  all  these 
things  that  shall  come  to  pass,  and  to  stand  before 
the  Son  of  man. 

37  And  in  the  day  time  he  was  teaching  in  the 
temple;  and  at  night  he  went  out,  and  abode  in 
the  mount  that  is  called  the  mount  of  Olives. 

38  And  all  the  people  came  early  in  the  morn- 
ing to  him  in  the  temple,  for  to  hear  him. 


19  perish.  In  your  patience  ye  shall  win 
your  1  souls. 

20  But  when  ye  see  Jerusalem  compassed 
with  armies,  then  know  that  her  desola- 

21  tion  is  at  hand.  Then  let  them  that  are 
in  Judtea  flee  unto  the  mountains;  and 
let  them  that  are  in  the  midst  of  her 
depart  out;  and  let  not  them  that  are  in 

22  the  country  enter  therein.  For  these  are 
days  of  vengeance,  that  all  things  which 

23  are  written  "may  be  fulfilled.  Woe  unto 
them  that  are  with  child  and  to  them  that 
give  suck  in  those  days  !  for  there  shall 
be  great   disti'ess    upon    the  ^  land,   and 

24  wrath  unto  this  people.  And  they  shall 
fall  by  the  edge  of  the  sword,  and  shall  be 
led  captive  into  all  the  nations:  and  Jeru- 
salem shall  be  trodden  down  of  the  Gen- 
tiles, until   the  times  of  the  Gentiles  be 

25  fulfilled.  And  there  shall  be  signs  in  sun 
and  moon  and  stars;  and  upon  the  earth 
distress  of  nations,  in  perplexity  for  the 

26  roaring  of  the  sea  and  the  billows ;  men 
3  fainting  for  feai-,  and  for  expectation  of 
the  things  which  are  coming  on  *the 
world  :    for  the   powers   of    the   heavens 

27  shall  be  shaken.  And  then  shall  they  see 
the  Son  of  man  coming  in  a  cloud  with 

28  power  and  great  glory.  But  when  these 
things  begin  to  come  to  pass,  look  up,  and 
lift  up  your  heads;  because  your  redemp- 
tion draweth  nigh. 

29  And  he  spake  to  them  a  parable:   Be- 

30  hold  the  fig  tree,  and  all  the  trees :  when 
they  now  slioot  forth,  ye  see  it  and  know 
of   your  own   selves   that   the  sunnner  is 

31  now  nigh.  Even  so  ye  also,  when  ye  see 
these  things  coming  to  pass,  know  ye  that 

32  the  kingdom  of  God  is  nigh.  Verily  I 
say  unto  you.  This  generation  shall  not 
pass  away,  till  all  things  be  accomplished. 

33  Heaven  and  earth  shall  pass  away:  but 
my  words  shall  not  pass  away. 

34  But  take  heed  to  yourselves,  lest  haply 
your  hearts  be  overcharged  with  surfeiting, 
and  drunkenness,  and  cares  of  this  life, 
and  that  day  come  on  you  suddenly  as  a 

35  snare :  for  so  shall  it  come  upon  all  them 
that  dwell   on  the  face  of  all  the  earth. 

36  But  watch  ye  at  every  season,  making  sup- 
plication, that  ye  may  prevail  to  escape  all 
these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  n)an. 

37  And  every  day  he  was  teaching  in  the 
temple;  and  every  night  he  went  oiit,  and 
lodged   in   the  mount   that   is  called  llie 

38  Diovnt  of  Olives,  And  all  the  people 
came  early  in  the  morning  to  him  in  the 
temple,  to  hear  him. 


1  Or,  lives.    =  Or,  earth.    ^  Or,  ea-piring.    *  Gr.  the  inhabited  earth. 


24.  Until  the  times  of  the  Gentiles  be  fulfilled.  The  times  in  which  the  Gentiles  shall,  by  God's  will, 
hold  the  .Jews  in  subjection. 

28.  Your  redemption.  Your  freedom  from  spiritual  bondage  in  the  light  of  the  new  Christian  church  having 
no  Jewish  bigotry  and  violence  to  oppress  it. 

32.  This  fastens  down  the  preceding  prophecy  to  the  period  preceding  the  destruction  of  Jerusalem. 

34.  Haply.  This  is  an  unfortunate  English  word  to  use,  as  it  sounds  so  mucli  like  "  happily."  "  Perhaps  "  or 
"  periidventure  "  would  be  better.     "  Lest  at  any  lime  "  would  be  best. 

3G.  To  stand  before  the  Son  of  man.  Appearing  as  his  faithful  servant  in  every  such  crisis  wiiich  he  shall 
bring  on. 


180 


The  Jews  conspire 


ST.  LUKE,  XXir. 


against  Christ. 


CHAPTER    XXII. 


The  Jews  conspire  against  Christ,  3.  Satan  prepareth  Judas  to  betray  him.  7.  The  apostles  prepare  the 
passover.  19.  Christ  instituteth  his  holy  supper,  21.  covertly  foretelleth  of  the  traitor,  24.  dehorteth  the 
rest  of  his  apostles  from  ambition,  31.  assureth  Peter  his  faith  should  not  fail;  34.  and  yet  he  should 
deny  him  thrice,  39.  He  prayeth  in  the  mount,  and  sweateth  blood,  47.  is  betrayed  with  a  kiss !  50,  he 
healeth  Malchus'  ear,  54,  he  is  thrice  denied  of  Peter,  63,  shamefully  abused,  66.  and  confesseth  himself 
to  be  the  Sou  of  God. 


1  Xow  the  feast  of  unleavened  bread  drew  nigli, 
which  is  called  the  Passover. 

2  And  the  chief  priests  and  scribes  sought  how 
they  might  kill  him ;  for  they  feared  the  people. 

3  IT  Then  entered  Satan  into  Judas  surnamed 
Iscariot,  being  of  the  number  of  the  twelve. 

4  And  he  went  his  way,  and  communed  with 
the  chief  priests  and  captains,  how  he  might  be- 
tray him  unto  them. 

.5  And  they  were  glad,  and  covenanted  to  give 
him  money. 

6  And  he  promised,  and  sought  opportunity  to 
betray  him  mito  them  in  the  absence  of  the  multi- 
tude. 

7  IF  Then  came  the  day  of  unleavened  bread, 
when  the  passover  must  be  killed. 

8'  And  he  sent  Peter  and  .John,  saying,  Go  and 
prepare  us  the  passover,  that  we  may  eat. 

9  And  they  said  unto  him,  Where  wilt  thou  that 
we  prepare  ? 

10  And  he  said  unto  them,  Behold,  when  ye  are 
entered  into  the  city,  there  shall  a  man  meet  you, 
bearing  a  pitcher  of  water;  follow  him  into  the 
house  where  he  entereth  in. 

11  And  ye  shall  say  unto  the  goodman  of  the 
house,  The  Master  saith  unto  thee,  Where  is  the 
guestchamber,  where  I  shall  eat  the  passover  with 
my  disciples  ? 

12  And  he  shall  shew  you  a  large  upper  room 
furnished  :  there  make  ready. 

lo  And  they  went,  and  found  as  he  had  said 
unto  them :  and  they  made  ready  the  passover. 

14  And  when  the  hour  was  come,  he  sat  down, 
and  the  twelve  apostles  with  him. 

1.5  And  he  said  unto  them,  With  desire  I  have 
desired  to  eat  this  passover  with  you  before  I 
suffer: 

16  For  I  say  unto  you,  I  will  not  any  more  eat 
thereof,  until  it  be  fulfilled  in  the  kingdom  of  God. 

17  And  he  took  the  cup,  and  gave  thanks,  and 
said,  Take  this,  and  divide  it  among  yourselves: 

18  For  I  say  unto  you,  I  will  not  drink  of  the 
fruit  of  the  vine,  until  the  kingdom  of  God  shall 
come. 


1  Now  the  feast  of  unleavened  bread 
drew  nigh,  which  is  called  the  Passover. 

2  And  the  chief  priests  and  the  scribes 
sought  how  they  might  put  him  to  death; 
for  they  feared  the  people. 

3  And  Satan  entered  into  Judas  who  was 
called  Iscariot,    being  of   the  number  of 

4  the  twelve.  And  he  went  away,  and 
communed  with  the  chief  priests  and 
captains,  how  he  might  deliver  him  unto 

5  them.     And    they  were    glad,  and    cove- 
(j  nanted  to  give  him  money.     And  he  con- 
sented, and  sought  opportunity  to  deliver 
him  imto  them  ^  in  the  absence  of   the 
multitude. 

7  And  the  day  of  vmleavened  bread  came, 
on  which  the  passover  nuist  be  sacrificed. 

8  And  he  sent  Peter  and  John,  saying,  Go 
and  make  ready  for  us  the  passover,  that 

9  we  may  eat.  And  they  said  unto  him, 
Where  wilt  thou  that  we  make   ready? 

10  And  he  said  unto  them.  Behold,  when  ye 
are  entered  into  the  city,  there  shall  meet 
you  a  man  bearing  a  pitcher  of  v/ater; 
follow  him  into  the  house  whereinto  he 

11  goeth.  And  ye  shall  say  unto  the  good- 
man  of  the  house.  The  -  Master  saith  unto 
thee,  Where  is  the  guest-chamber,  where  I 
shall  eat  the  passover  with  my  disciples  ? 

12  And  he  will  shew  you  a  large  upper  room 

13  furnished:  there  make  ready.  And  they 
went,  and  found  as  he  had  said  unto  them : 
and  they  made  ready  the  jiassover. 

14  And  when  the  hour  was  come,  he  sat 

15  down,  and  the  apostles  with  him.  And 
he  said  unto  them.  With  desire  I  have  de- 
sired to  eat  this  passover  with  you  before 

16  I  suffer':  for  I  say  unto  you,  I  will  not  eat 
it,  until  it  be  fulfilled  in  the  kingdom  of 

17  God.  And  he  received  a  cup,  and  when 
he  had  given  thanks,  he  said.  Take  this, 

18  and  divide  it  among  yourselves  :  for  I  say 
unto  you,  I  will  not  drink  from  hence- 
forth of  the  fruit  of  the  vine,  until  the 


Or,  without  tumult.     ^  Or,  Teacher. 


1.  For  noleB  on  this  chapter  generally,  see  Matt.  26  and  Mark  14. 

2.  For  they  feared  the  people.     Supply  before  these  words  the  suppressed  sentence,  "  but  were  perplexed." 

3.  Satan  entered  into  Judas.  In  John  13:  27  we  are  told,  that,  after  -Judas  had  taken  the  sop  from  Jesus, 
gatan  entered  into  him.  Satan  goes  in  and  out  with  readiness  when  the  door  is  open  for  him.  He  can  enter  a  man  as 
well  as  can  the  Holy  Spirit.     The  possession  is  not  figurative,  but  literal. 

7.  Then  came  the  day  of  unleavened  bread,  etc.  This  shows  that  our  Lord  ate  the  Passover  on  the 
regular  Passover  day,  and  did  not  anticipate  it  by  a  day. 

14.  The  hour  for  eating  the  Passover. 

15.  With  desire  I  have  desired.     Hebraism  for  "I  have  greatly  desired." 

16.  I  VFill  not  eat  it.  On  the  strength  of  the  Alexandrian  and  Vatican  M8S.,  the  Revisers  omit  the  words 
"  no  more."  With  about  the  same  other  authorities,  and  those  two,  they  have  admitted  the  "  no  more  "  in  the  similar 
passage  in  Mark  14:  25.  If  not  expressed,  it  is  understood  here;  for  our  Lord  has  just  said  he  had  greatly  desired  to 
eat  this  Passover  with  his  disciples.  Until  it  be  fulfilled  in  the  liingdoni  of  God.  ITntil  the  Passover  have  its 
type  answered  by  the  death  of  Christ,  the  Paschal  Lamb,  at  the  establishment  of  the  new  Christian  dispensation. 

18.  The  "  I  "  of  "  I  will  not  drink  "  is  not  emphatic.  Our  Lord  takes  the  first  cup  of  the  four  used  in  the  Pass- 
over, and  passes  it  to  his  disciples,  stating  that  this  is  his  last  Passover  with  them.    "  From  henceforth  "  (wrongly 

181 


Christ  instituteth 


ST.    LUKE,    XXTT. 


his  holy  supper. 


19  II  And  he  took  bread,  and  gave  thanks,  and 
brake  if,  and  gave  unto  them,  saying,  This  is  my 
body  wliich  is  given  for  you:  tliis  do  in  remem- 
brance of  me. 

20  Likewise  also  the  cup  after  supper,  saying. 
This  cup  is  the  new  testament  in  my  blood,  which 
is  shed  for  you. 

21  H  But,  l)eh()l(l,  the  hand  of  liim  that  betray- 
eth  me  is  with  me  on  the  table. 

22  And  truly  the  Son  of  man  goeth,  as  it  was 
determined :  but  woe  unto  that  mail  by  whom  he 
is  betrayed ! 

2S  And  they  began  to  enquire  among  themselves, 
which  of  them  it  was  that  should  do  this  thing. 

24  IT  And  there  was  also  a  strife  among  them, 
which  of  them  should  be  accounted  the  greatest. 

2.5  And  he  said  unto  them,  The  kings  of  the 
Gentiles  exercise  lordship  over  them;  and  they 
that  exercise  authority  upon  them  are  called  bene- 
factors. 

2(j  But  ye  shall  not  be  so:  but  he  that  is  greatest 
among  you,  let  him  be  as  the  younger;  and  he  that 
is  chief,  as  he  that  doth  serve. 

27  For  whether  is  greater,  he  that  sitteth  at 
meat,  or  he  that  serveth  '?  is  not  he  t'hat  sitteth 
at  meat  ?  but  I  am  among  you  as  he  that  serveth. 

28  Ye  are  they  which  have  continued  with  me 
hi  my  temptations. 

29  And  I  appoint  unto  you  a  kingdom,  as  my 
Father  liath  appointed  unto  me; 

;30  That  ye  may  eat  and  drink  at  my  table  in  my 
kingdom,  and  sit  on  thrones  judging  the  tAvelve 
tribes  of  Israel. 

■il  IF  And  the  Lord  said,  Simon,  Simon,  behold, 
Satan  hath  desired  to  have  you,  that  he  may  sift 
T/ou  as  wheat: 

32  But  I  have  prayed  for  thee,  that  thy  faith 
fail  not :  and  when  thou  art  converted,  strengthen 
thy  brethren. 

SP,  And  he  said  unto  him,  Lord,  I  am  ready  to 
go  with  thee,  both  into  prison,  and  to  death. 

34  And  he  said,  I  tell  thee,  Peter,  the  cock  shall 
not  crow  this  day,  before  that  thou  shalt  thrice 
deny  that  thou  knowest  me. 


19  kingdom  of  God  shall  come.  And  he 
took  1  bread,  and  when  he  had  given 
thanks,  he  brake  it,  and  gave  to  them, 
saying.  This  is  my  body  ^  which  is  given 
for  you :  this  do  in  i-emembrance  of  me. 

20  And  the  cup  in  like  manner  after  supper, 
saying,  'I'his  cup  is  the  new  ^  covenant  in 
my  blood,  even  that  which  is  poured  out 

21  for  you.  But  l)ehold,  the  hand  of  him 
that  botrayeth  me  is  with  me  on  the  table. 

22  For  the  Son  of  man  indeed  goeth,  as  it 
hath  been  determined:  but  Moe  unto  that 

23  man  through  whom  he  is  betrayed  !  And 
they  began  to  question  among  themselves, 
which  of  them  it  was  that  should  do  this 
thing. 

24  And  there  arose  also  a  contention  among 
them,  which  of  them  is  accounted  to  be 

2.5  *  greatest.  And  he  said  unto  them,  The 
kings  of  the  Gentiles  have  lordship  over 
them;  and  they  that  have  authority  over 

2G  them  are  called  Benefactors.  But  ye  shall 
not  be  so:  but  he  that  is  the  greater  among 
you,  let  him  become  as  the  younger;  'and 
he  that  is  chief,  as   he  that  doth  serve. 

27  For  whether  is  greater,  he  that  ^sitteth  at 
meat,  or  he  that  serveth  ?  is  not  he  that 
5  sitteth  at  meat  ?  but  I  am  in  the  midst  of 

28  you  as  he  that  serveth.  But  ye  are  they 
which  have   continued  with   me    in    my 

29  temptations ;  and  "  I  appoint  unto  you  a 
kingdom,  even  as  my  Father  appointed 

30  unto  me,  that  ye  may  eat  and  drink  at  my 
table  in  my  kingdom ;  and  ye  shall  sit  on 
thrones    judging    the    twelve    tribes    of 

31  Israel.  Simon,  Simon,  behold,  Satan 
'  asked  to  have  you,  that  he  might  sift  you 

32  as  wheat :  but  I  made  supplication  for 
thee,  that  thy  faith  fail  not:  and  do  thou, 
when  once  thou  hast  turnetl  again,  stab- 

•33  lish  thy  brethren.  And  he  said  unto  him. 
Lord,  with  thee  I  am  ready  to  go  both  to 

34  prison  and  to  death.  And  he  said,  I  tell 
thee,  Peter,  the  cock  shall  not  crow,  this 


Or,  a  loaf.  *  Some  ancient  authorities  omit  which  is  given  for  you  .  .  .  which  is  pawed  out  for  you. 
testumevt.  *  6r.  greater,  s  Gr.  reclineth.  "  Or,  /  appoint  unto  yon,  even  as  my  Father  a2ypointed  unto 
kingdom,  that  ye  may  eat  and  drink,  etc.    '  Or,  obtained  you  by  asking. 


Or, 


omitted  in  Old  Version)  means  "  after  this  meal."    He  ate  and  drank  with  his  disciples  at  this  Passover.    For  the 
phrase  "  until  the  kingdom  of  (Jod  shall  come,"  see  on  the  10th  verse. 

19.  20.  The  institution  of  the  Lord's  Supper,  with  the  bread  remaining  and  the  last  cup  of  the  Passover. 

20.  The  new  covenant.  The  old  covenant  was  the  agreement  of  God  with  Israel,  and  in  that  covenant  victims 
were  used  as  a  type  of  Christ.  The  new  covenant  is  God's  agreement  with  the  true  Israel,  wherein  the  tyjies  end,  and 
the  Lamb  of  God  himself  is  sacrificed.  Both  covenants  are  covenants  of  grace,  and  not  of  works.  They  bestow 
grace  on  the  condition  of  faith  expressed  in  the  sacrifice.  In  both,  the  just  live  by  faith.  For  further  comment  on  the 
Lord's  Supper,  see  on  Matt.  26. 

21.  On  the  table.     Rather,  "  at  the  table."     Same  words  as  at  verse  .'50. 

2'/J.  The  determining  does  not  interfere  with  the  wilfulness  of  tlie  sinning  heart.  I'he  evil  originates  out  of  God, 
but  God  directs  it. 

24-30.  'J'he  old  question  of  superiority  comes  up  again  at  this  Passover  feast,  and  so  Jesus  repeats  some  of  his 
former  teachings  (see  chap.  9  :  46,  and  Matt.  20 :  2.J-28  and  19 :  28). 

2.5.  Benefactors.     Or.,  evepyirai  (Euergeta;).     This  title  of  Euergetes  was  borne  by  two  of  the  Ptolemies. 

28.  But.  The  reason  why  Christ  exalts  them  was,  that  they  were  with  him  in  his  humiliation.  It  is  the  humble 
heart  that  is  exalted. 

29.  The  margin  is  evidently  right  here.  As  the  Father  had  appointed  unto  Christ  a  kingdom,  so  Christ  appoints 
unto  his  apostles  to  eat  and  drink  at  his  table  in  thiit  kingdom,  and  to  sit  on  thrones  of  judgment.  They  were  to 
enjoy  the  spiritual  privileges  of  the  new  dispensation  (eating  and  drinking  with  Christ  at  his  table),  and  were  to  be 
the  guides  and  teachers  in  perpetuum  of  that  kingdom  by  their  inspired  teachings  (sitting  on  thrones,  etc). 

.31.  Satan  asked  to  have  you,  etc.  Satan  songht  to  shake  the  apostles  with  persecutions,  as  wheat  is  shaken 
In  the  sieve.  It  is  part  of  God's  wise  government  to  let  Satan  work  some  of  his  evil  in  afflicting  men  (see  Job  1  :  12, 
and  2  Cor.  12  :  7). 

.32.  Made  sxipplication  for  thee.  For  thee,  Peter.  It  was  Christ's  will  that  Peter,  who  became  the  most 
ready  to  fall  away,  should  be  the  first  to  recover  the  disciples  to  their  duty. 

182 


The  prayer  and  agony 


ST.    LUKE,    XXTT. 


on  the  mount  of  Olives. 


35  And  he  said  unto  them,  When  I  sent  you 
witliout  jjurse,  and  scrip,  and  shoes,  lacked  ye 
anything  ?     And  they  said,  Nothing. 

o()  Then  said  he  unto  them.  But  now,  he  that 
hath  a  purse,  let  him  take  it,  and  likewise  Ins 
scrip:  and  he  that  hath  no  sword,  let  him  sell  his 
garment,  and  huy  one. 

o7  For  I  say  unto  you,  that  this  that  is  wiitten 
must  yet  be  accomplished  in  me,  And  he  was 
reckoned  among  the  transgressors:  for  the  things 
concerning  me  have  an  end. 

38  And  they  said.  Lord,  behold,  here  arc  two 
swords.     And  he  said  unto  them.  It  is  enough. 

3!)  IT  And  he  came  out,  and  went,  as  he  was 
wont,  to  the  mount  of  Olives ;  and  his  disciples 
also  followed  him. 

40  And  when  he  was  at  the  place,  he  said  unto 
them,  Pray  that  ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be  willing,  remove 
this  cup  from  me :  nevertheless  not  my  will,  but 
thine,  be  done. 

43  And  there  appeared  an  angel  unto  him  from 
heaven,  strengthening  him. 

44  And  being  in  an  agony  he  prayed  more 
earnestly :  and  his  sweat  was  as  it  were  great  drops 
of  blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from  prayer,  and  was 
come  to  his  disciples,  he  found  them  sleeping  for 
sorrow, 

46  And  said  unto  them,  Why  sleep  ye  ?  rise 
and  pray,  lest  ye  enter  into  temptation. 

47  II  And  while  he  yet  spake,  behold  a  multi- 
tude, and  he  that  was  called  Judas,  one  of  the 
twelve,  went  before  them,  and  drew  near  imto 
Jesus  to  kiss  him. 

48  But  Jesus  said  unto  him,  Judas,  betrayest 
thou  the  Son  of  man  with  a  kiss  ? 

49  When  they  which  were  about  him  saw  what 
would  follow,  they  said  imto  him,  Lord,  shall  we 
smite  with  the  sword  ? 

50  TI  And  one  of  them  smote  the  servant  of  the 
high  priest,  and  cut  off  his  right  ear. 

51  And  .Jesus  answered  and  said,  Suffer  ye  thus 
far.     And  he  touched  his  ear,  and  healed  him. 

52  Then  Jesus  said  unto  the  chief  priests,  and 
captains  of  the  temple,  and  the  elders,  which  were 
come  to  him,  Be  ye  come  ovit,  as  against  a  thief, 
with  swords  and  staves  ? 


day,  until  thou  shalt  thrice  deny  that  thou 
knowest  me. 

35  And  he  said  unto  them,  When  I  sent 
you  forth  without  purse,  and  wallet, 
and   shoes,    lacked   ye   any  thing?    And 

36  they  said.  Nothing.  And  he  said  unto 
them.  But  now,  he  that  hath  a  purse,  let 
him  take  it,  and  likewise  a  wallet:  ^and 
he  that  hatli  none,  let  him  sell  his  cloke, 

37  and  buy  a  sword.  For  1  say  unto  you, 
that  this  Avhich  is  written  must  be  fulfilled 
in  me.  And  he  was  reckoned  with  trans- 
gressors:   for  that  which  concerneth  me 

38  hath  -  fulfilment.  And  they  said,  Lord, 
behold,  here  are  two  swords.  And  be  said 
unto  them.  It  is  enough. 

39  And  he  came  out,  and  went,  as  his  cits- 
tom  was,  imto  the  mount  of  Olives;  and 

40  the  disciples  also  followed  him.  And  when 
he  was  at  the  place,  he  said  unto  them, 
Pray  that  ye  enter  not  into  temptation. 

41  And  he  was  parted  from  them  about  a 
stone's  cast;   and  he   kneeled   down  and 

42  prayed,  saying.  Father,  if  thou  be  willing, 
remove   this  cup  from  me:  nevertheless 

43  not  my  will,  but  thine,  be  done.  ^And 
there  appeared  unto  him  an  angel  from 

44  heaven,  strengthening  him.  And  being  in 
an  agony  he  prayed  more  earnestly:  and  his 
sweat  became  as  it  were  great  drops  of 

45  blood  falling  down  upon  the  ground.  And 
when  he  rose  up  from  his  prayer,  he  came 
unto  the  disciples,  and  found  them  sleep- 
ing for  sorrow,  and  said  unto  them,  Why 
sleep  ye  ?  rise  and  pray,  that  ye  enter  not 
into  temptation. 

While  he  yet  spake,  behold,  a  multitude, 
and  he  that  was  called  Judas,  one  of  the 
twelve,  went  before  them;   and  he  drew 

48  near  unto  Jesus  to  kiss  him.  But  Jesus 
said  unto  him,  Judas,  betrayest  thou  the 

49  Son  of  man  with  a  kiss?  And  wheii 
they  that  were  about  him  saw  what  would 
follow,  they  said.   Lord,   shall   we   smite 

50  with  the  sword?  And  a  certain  one  of 
them  smote  the  ■*  servant    of    the    high 

51  priest,  and  struck  off  his  right  ear.  But 
Jesus  answered  and  said.  Suffer  ye  thus 
far.     And  he  touched  his  ear,  and  healed 

52  him.      And  Jesus    said    imto    the   chief 


46 


47 


1  Or,  and  he  that  hath  no  sivord,  let  him  sell  his  cloke,  and  buy  oi 
veraea  43,  44.    *  Gr.  d>o?u/- 


Gr.  end.    ^  Many  ancient  authorities  omit 


.36.  And  he  that  hath  none,  etc.  That  is,  "  He  that  hath  no  purse,  let  him  eell  his  garment,  and  buy  a  sword." 
Those  who  had  purses  (i.e.,  their  contents)  were  advised  to  talie  them  to  purchase  swords,  and  those  wlio  had  no 
purses  to  sell  their  garments,  and  thus  purchase  them.  This  is  evidently  a  striking  Oriental  hyperbole  to  denote  that 
days  of  persecution  were  at  hand.  Christ  did  not  desire  a  literal  obedience  and  the  procurement  of  swords,  but  said, 
as  it  were,  "  Every  thing  was  peaceful  when  I  formerly  sent  you  forth,  but  when  I  again  send  you  forth  it  will  not  be 
80.  Then,  if  ever,  swords  will  be  needed,  and  a  worldly  wisdom  would  urge  their  procurement  "  (see  verse  38,  and 
Matt.  26:  52). 

37.  Quotation  from  Isa.  .53  :  12.  Hath  fulfilnient.  Or,  "  Is  now  having  fulfilment."  That  fifty-third  chapter 
of  Isaiah  was  just  about  to  be  fulfilled. 

38.  It  is  enough.  They  could  not  understand  him,  so  he  leaves  the  subject  with  this  remark.  They  would 
understand  when  the  trials  should  come. 

40.  At  the  place  of  destination,  Gethseraane. 

43.  An  ansel  from  heaven.  This  incident  is  given  only  by  Luke.  This  and  the  next  verse  are  omitted  by 
the  Alexandrian  and  Vatican  MSS.  and  others,  and  by  some  copies  of  sundry  versions;  but  the  omission  can  be 
accounted  for  in  the  thought  that  the  angel  and  the  blood  made  Christ  too  weak  and  human.  The  insertion  of  these 
versions  could  not  be  accounted  for.    They  are  certainly  genuine. 

44.  In  an  agony.  In  a  severe  mental  struggle,  the  anticipation  of  his  sacrifice,  which  included  the  element  (in- 
comprehensible to  us)  of  bearing  the  sin  of  the  world.  Great  drops  of  blood.  A  bloody  sweat  is  the  indication  of 
intense  mental  disturbance.  Aristotle  mentions  it  as  the  result  of  disease  (xaxtfta).  See  bis  "  De  Partibus  Auima- 
Hum,"  3,  5. 

183 


Christ  denied  of  Peter, 


ST.    LUKE,    XXir. 


and  shamefully  ahused, 


53  When  I  was  daily  with  you  in  the  temple, 
ye  stretched  forth  no  hands  against  nie:  but  this 
is  your  hour,  and  the  power  of  darkness. 

.54  IT  Then  took  they  him,  and  led  him,  and 
brought  him  into  the  high  priest's  house.  And 
Peter  followed  afar  off. 

5.T  And  when  they  had  kindled  a  fire  in  the 
midst  of  the  hall,  and  were  set  down  together, 
Peter  sat  down  among  them. 

.50  But  a  certain  maid  beheld  him  as  he  sat  by 
the  fire,  and  earnestly  looked  upon  him,  and  said. 
This  man  was  also  with  him. 

57  And  he  denied  him,  saying,  Woman,  I  know 
him  not. 

58  And  after  a  little  while  another  saw  him, 
and  said.  Thou  art  also  of  them.  And  Peter  said, 
Man,  I  am  not. 

59  And  about  the  space  of  one  hour  after 
another  confidently  affirmed,  saying.  Of  a  truth 
this  fellow  also  was  with  him:  for  he  is  a  GaliUean. 

60  And  Peter  said,  Man,  I  know  not  what  thou 
sayest.  And  immediately,  while  he  yet  spake,  the 
cock  crew. 

61  And  the  Lord  turned,  and  looked  upon 
Peter.  And  Peter  remembered  the  word  of  the 
Lord,  how  he  had  said  unto  him.  Before  the  cock 
crow,  thou  shalt  deny  me  thrice. 

62  And  Peter  went  out,  and  wept  bitterly. 

63  1  And  the  men  that  held  Jesus  mocked  him, 
and  smote  hint. 

64  And  when  they  had  blindfolded  him,  they 
strirk  him  on  the  face,  and  asked  him,  saying, 
Prophesy,  who  is  it  that  smote  thee  ? 

65  And  many  other  things  blasphemously  spake 
they  against  him. 

66  IT  And  as  soon  as  it  was  day,  the  elders  of 
the  people  and  the  chief  priests  and  the  scribes 
came  together,  and  led  him  into  their  council, 
saying, 

67  Art  thou  the  Christ  ?  tell  us.  And  he  said 
unto  them.  If  I  tell  you,  ye  will  not  believe: 

6S  And  if  I  also  ask  ?/o«,  ye  will  not  answer  me, 
nor  let  me  go. 

()!>  Hereafter  shall  the  Son  of  man  sit  on  the 
right  hand  of  the  power  of  God. 

70  Then  said  they  all,  Art  thou  then  the  Son  of 
Go.l  ?     And  he  said  unto  them.  Ye  say  that  1  am. 

71  And  they  said,  What  need  we  any  further 
witness  ?  for  we  ourselves  have  heard  of  his  own 
mouth. 


priests,  and  captains  of  the  temple,  and 
elders,  which  were  come  against  him. 
Are  ye  come  out,  as  against  a  robber,  with 

53  swords  and  staves?  When  I  was  daily 
with  you  in  the  temple,  ye  stretched  not 
forth  your  hands  against  me :  but  this  is 
your  hour,  and  the  power  of  darkness. 

54  And  they  seized  him,  and  led  him  away, 
and  brought  him  into   the  high   priest's 

55  house.  But  Peter  followed  afar  off.  And 
when  they  had  kindled  a  fire  in  the  midst 
of  the  court,  and  had  sat  down  together, 

56  Peter  sat  in  the  midst  of  them.  And  a 
certain  maid  seeing  him  as  he  sat  in  the 
light  of  tlie  fire,  and  looking  stedfastly 
upon  him,  said,  This  man  also  was  with 

57  him.     But  he  denied,  saying.  Woman,  I 

58  know  him  not.  And  after  a  little  while 
another  saw  him,  and  said,  Thou  also  art 
one  of  them.     But  Peter  said,  Man,  I  am 

59  not.  And  after  the  space  of  about  one 
hour  another  confidently  affirmed,  saying, 
Of  a  truth  this  man  also  was  with  him: 

60  for  he  is  a  Galitean.  But  Peter  said,  Man, 
1  know  not  what  thou  sayest.  And  im- 
mediately,  while  be  yet  spake,  the  cock 

61  crew.  And  the  Lord  turned,  and  looked 
upon  Peter.  And  Peter  remembered  the 
word  of  the  Lord,  how  that  he  said  unto 
him,  Before  the  cock  crow  this  day,  thou 

62  shalt  deny  me  thrice.  And  he  went  out, 
and  wept  bitterly. 

63  And  the  men  that  held  ^  Jesvs  mocked 

64  him,  and  beat  him.  And  they  blindfolded 
him,  and  asked  him,   saying.   Prophesy: 

65  who  is  he  that  struck  thee  ?  And  many 
other  things  spake  they  against  him,  re- 
viling him. 

66  And  as  soon  as  it  was  day,  the  assembly 
of  the  elders  of  the  people  was  gathered 
together,  both  chief  priests  and  scribes; 
and  they  led  him  away  into  their  council, 

67  saying.  If  thou  art  the  Christ,  tell  us. 
But  he  said  unto  them.  If  1  tell  you,  ye 

68  will  not  believe:  and  if  I  ask  you,  ye  will 

69  not  answer.  But  fiom  henceforth  shall 
the  Son  of  man  be  seated  at  the  right  hand 

70  of  the  power  of  God.  And  they  all  said, 
Art  thou  then  the  Son  of  God  ?    And  he 

71  said  unto  them,  -  Ye  say  that  1  am.  And 
they  said.  What  further  need  have  we  of 
witness  ?  for  we  ourselves  have  heard 
from  his  own  mouth. 


Gr.  /dm. 


Ye  say  it,  becaioe  lam. 


.'>.3.  The  p«)wer  of  darkness.     The  power  of  this  world  of  darkness,  which  can  affect  only  the  physical  man. 

55-62.  For  the  order  of  the  three  denials,  see  Matt.  26  :  69. 

6.3-65.  This  mockery  of  Christ  took  place  in  the  councilor  Sanhedrim,  and  belongschronologically  at  the  end  of 
this  chapter. 

66.  As  soon  as  it  was  day.  With  the  first  light  of  dawn.  Long  before  the  "  in  the  morning  "  of  Mark  15  :  1, 
and  the  "when  morning  was  come  "  of  Matt.  27:1.  Into  their  council.  That  is,  the  council-chamber,  the 
place  where  the  Sanhedrim  met. 

68.  Ye  will  not  answer.  With  allusion  to  the  conversation  recorded  in  chap.  20  : 1-8.  The  "  nor  let  me  go  " 
of  the  Old  Version  is  not  found  in  the  Sinaitic  or  Vatican  MSS.,  and  is  clearly  an  addition  of  a  transcriber  who 
(lid  not  see  the  allusion. 

69.  From  henceforth.  Not  the  "  hereafter  "  of  the  Old  Version.  The  sitting  of  the  Son  of  man  at  the  right 
hand  of  God,  i.e.,  exercising  his  power,  was  to  begin  at  that  time.  Christ's  death  was  to  be  the  beginning  of  the 
new  power. 

70.  Ye  say  that  I  am.  Not  an  avoidance  of  direct  reply,  but  a  courteous  way  of  saying  "Yes."  JesuB 
here,  before  the  highest  court  of  Israel,  declares  his  Messiahship. 

184 


Jesus  accused 


ST.    LUKE,    XXIII. 


before  Pilate. 


CHAPTER    XXIII. 

1,  Jesus  is  accused  before  Pilate,  and  sent  to  Herod,  8.  Herod  mocketh  him.  12.  Herod  and  Pilate  are  made 
friends.  13.  Barabbas  is  desired  of  the  people,  and  is  loosed  by  Pilate,  and  Jesus  is  given  to  be  crucified. 
27.  He  telleth  the  women,  that  lament  him,  the  destruction  of  Jerusalem ;  34.  prayeth  for  his '  enemies. 
39.  Two  evildoers  are  crucified  with  him.     46.  His  death.     50.  His  burial. 


1  And  the  whole  multitude  of  them  arose,  and 
led  him  unto  Pilate. 

2  And  they  began  to  accuse  him,  saying.  We 
found  this  y'ei/oic  "perverting  tl'ie  nation,  and  for- 
bidding to  give  tribute  to  Ciesar,  saying  that  he 
himself  is  Christ  a  king. 

3  And  Pilate  asked  him,  saying.  Art  thou  the 
King  of  the  Jews  ?  And  he  answered  him  and 
said.  Thou  sayest  it. 

4  Then  said  Pilate  to  the  chief  priests  and  to 
the  people.  I  find  no  fault  in  this  man. 

5  Ami  they  were  the  more  fierce,  saying.  He 
stirreth  ivp  the  people,  teaching  throughout  all 
Jewry,  beginning  from  Galilee  to  this  place. 

6  When  Pilate  heard  of  Galilee,  he  asked 
whether  the  man  were  a  Galilaean. 

7  And  as  soon  as  he  knew  that  he  belonged  unto 
Herod's  jurisdiction,  he  sent  him  to  Herod,  who 
himself  also  was  at  Jerusalem  at  that  time. 

8  1[  And  when  Herod  saw  Jesus,  he  was  exceed- 
ing glad:  for  he  was  desirous  to  see  him  of  a  long 
.sett.soji,  because  he  had  heard  many  things  of  him; 
and  he  hoped  to  have  seen  some  miracle  done  by 
him. 

9  Then  he  questioned  with  him  in  many  words; 
but  lie  answered  him  nothing. 

10  And  the  chief  priests  and  scribes  stood  and 
vehemently  accused  him. 

11  And  Herod  with  his  men  of  war  set  him  at 
nought,  and  mocked  him,  and  arrayed  him  in  a 
gorgeous  robe,  and  sent  him  again  to  Pilate. 

"  12  1  And  the  same  day  Pilate  and  Herod  were 
made  friends  together:  for  before  they  were  at  en- 
mity between  themselves. 

13  1"  And  Pilate,  when  he  had  called  together 
the  chief  priests  and  the  rulers  and  the  people, 

14  Said  unto  them.  Ye  have  brought  this  man 
unto  me,  as  one  that  perverteth  the  people :  and, 
behold,  I,  having  examined  hun  before  you,  have 
found  no  fault  in  this  man  touching  those  things 
whereof  ye  accuse  him : 

15  No,  nor  yet  Herod:  for  I  sent  you  to  him; 
and,  lo,  nothing  worthy  of  death  is  done  unto  him. 


1  And  the  whole  company  of  them  rose 

2  up,  and  brought  him  before  Pilate.  And 
they  began  to  accuse  him,  saying.  We 
found  this  man  perverting  our  nation,  and 
forbidding  to  give  tribute  to  Caesar,  and 
saying  that  he  himself  is  ^  Christ  a  king. 

3  And  Pilate  asked  him,  saying.  Art  thou 
the  King  of  the  Jews  ?    And  he  answered 

4  him  and  said.  Thou  sayest.  And  Pilate 
said  unto  the  chief  priests  and  the  nuilti- 

5  tudes,  I  find  no  fault  in  this  man.  But 
they  were  the  more  urgent,  saying.  He 
stirreth  up  the  people,  teaching  through- 
out all  Judoea,  and  beginning  from  Galilee 

6  even  unto  this  place.  But  when  Pilate 
heard  it,  he  asked  whether  the  man  were 

7  a  Galilean.  And  when  he  knew  that  he 
was  of  Herod's  jurisdiction,  he  sent  him 
unto  Herod,  who  himself  also  was  at 
Jerusalem  in  these  days. 

8  Now  when  Herod  saw  Jesus,  he  was 
exceeding  glad:  for  he  was  of  a  long  time 
desirous  to  see  him,  because  he  had  heard 
concerning  him;  and  he  hoped  to  see  some 

9  -miracle  done  by  him.  And  he  questioned 
him  in  many  words;  but  he  answered  him 

10  nothing.  And  the  chief  priests  and  the 
scribes"  stood,  vehemently  accusing  him. 

11  And  Herod  with  his  soldiers  set  him  at 
nought,  and  mocked  him,  and  arraying 
him  in  gorgeous  apparel  .sent  him  back  to 

12  Pilate.  And  Herod  and  Pilate  became 
friends  with  each  other  that  very  day:  for 
before  they  were  at  enmity  between  them- 
selves. 

13  And    Pilate   called   together  the  chief 

14  priests  and  the  rulers  and  the  people,  and 
said  unto  them.  Ye  brought  unto  me  this 
man,  as  one  that  perverteth  the  people: 
and  behold,  I,  having  examined  him  be- 
fore you,  found  no  fault  in  this  man  touch- 
ing those  things  whereof  ye  accuse  him: 

1.5  no,  nor  yet  Herod :  for  he  sent  him  back 


)hited  king.    ^  Or.  sign. 


1.  For  notes  on  this  chapter,  see  on  Matt.  27. 

2.  Forbidding  to  give  tribute  to  Caesar.  The  charge  made  against  Jesus  in  the  Sanhedrim  was  blas- 
phemy; but,  before  the  Roman  governor,  that  charge  would  have  been  of  uo  value:  so  they  charge  him  with  setting 
himself  up  as  a  rival  king  to  Caesar.  The  charge  was  so  false  and  so  absurd,  that  Pilate  did  not  believe  it  for  a 
moment :  but  yet,  humanly  considered,  it  was  not  safe  for  Pilate  to  ignore  such  a  charge;  for  be  might  thus  expose 
himself  to  the  accusation  of  treachery  to  Coesar.  The  wretched,  time-serving  governor  was  also  afraid  of  angeriug 
the  chiefs  of  the  Jewish  people.  He  resisted  them  a  little  while,  and  then  gave  way,  with  his  conscience  troubling 
him. 

7.  He  sent  him  nnto  Herod.  Narrated  only  by  Luke.  Herod's  presence  in  Jerusalem  at  this  time  may 
have  been  to  find  some  accusation  against  Pilate  (see  last  clause  of  verse  12),  that  he  might  get  back  Judaea  under 
the  Herodian  rule.    Hence  Pilate's  courtesy,  in  his  desire  to  placate  Herod,  and  maintain  his  position. 

8.  Some  miracle.  Some  sign  of  his  \res8iahship.  Herod's  dominions  had  been  filled  with  such  signs  for 
three  years.    It  was  curiosity,  not  honest  doubt,  that  impelled  the  crafty  monarch. 

9.  Answered  him  nothing.     He  was  not  under  Herod's  sway,  and  would  not  minister  to  a  vain  curiosity. 
11.  Herod,  with  his  soldiers,  set  him   at   nought,  an<l    mocked    him.    The  mean   man's  revenge. 

They  would  ridicule  his  kingship,  which  they  all  knew  he  never  intended  to  be  an  earthly  and  visible  one. 
18.  Became  friends.    A  rotten  cement. 


1S5 


The  cmcifixion 


ST.    LUKE,    XXIII. 


of  Christ, 


16  I  will  therefore  chastise  him,  and  release  hhn. 

17  (For  of  necessity  he  must  release  one  unto 
them  at  the  feast. ) 

18  And  they  cried  out  all  at  once,  saying,  Away 
with  this  man,  and  release  unto  us  Barabbas: 

19  (Who  for  a  certain  sedition  made  in  the  city, 
and  for  murder,  was  cast  into  prison. ) 

20  Pilate  therefore,  willing  to  release  Jesus, 
spake  again  to  them. 

21  But  they  cried,  saying.  Crucify  him,  crucify 
him. 

22  And  he  said  unto  them  the  third  time,  AVhy, 
what  evil  hath  he  done  ?  1  have  found  no  cause 
of  death  in  him:  1  will  therefore  chastise  him,  and 
let  him  go. 

2u  And  they  were  instant  with  loud  voices,  re- 
quiring that  he  might  be  crucified.  And  the  voices 
of  them  and  of  the  chief  priests  prevailed. 

24  And  Pilate  gave  sentence  that  it  should  be 
as  they  required. 

25  And  he  released  unto  them  him  that  for  sedi- 
tion and  murder  was  cast  into  prison,  whom  they 
had  desired;  but  he  delivered  Jesus  to  their  will. 

26  And  as  they  led  him  away,  they  laid  hold 
upon  one  Simon,  a  Cyrenian,  coming  out  of  the 
country,  and  on  him  they  laid  the  cross,  that  he 
might  bear  it  after  Jesus. 

27  H  And  there  followed  him  a  great  company 
of  people,  and  of  women,  which  also  bewailed  and 
lamented  him. 

28  But  Jesus  turning  vmto  them  said.  Daughters 
of  Jerusalem,  weep  not  for  me,  but  weep  for  your- 
selves, and  for  your  children. 

29  For,  behold,  the  days  are  coming,  in  the 
which  they  shall  say.  Blessed  are  the  barren,  and 
the  wombs  that  never  bare,  and  the  paps  which 
never  gave  suck. 

30  Then  shall  they  begin  to  say  to  the  moun- 
tains, Fall  on  us;  and  to  the  hills,  Cover  us. 

31  For  if  they  do  these  things  in  a  green  tree, 
what  shall  be  done  in  the  dry  ? 

32  And  there  were  also  two  other,  malefactors, 
led  with  him  to  be  put  to  death. 

33  And  when  they  were  come  to  the  place, 
whicli  is  called  Calvary,  there  they  crucified  him, 
and  the  malefactors,  one  on  the  right  hand,  and 
the  other  on  the  left. 

34  1^  Then  said  Jesus,  Father,  forgive  them;  for 
they  know  not  what  they  do.  And  they  parted 
his  raiment,  and  cast  lots. 


22 


26 


34 


unto  us;  and  behold,  nothing  worthy  of 
death  hath  been  done  by  him,  I  will 
therefore  chastise  him,  and  release  him.i 
But  they  cried  out  all  together,  saying. 
Away  with  this  man,  and  release  unto  lis 
Barabbas:  one  who  for  a  certain  insurrec- 
tion made  in  the  city,  and  for  murder,  was 
cast  into  prison.  And  Pilate  spake  unto 
them  again,  desiring  to  release  Jesus ;  but 
they  shouted,  saying.  Crucify,  crucify  him. 
And  he  said  unto  them  the  third  time. 
Why,  what  evil  hath  this  man  done  ?  I 
have  found  no  cause  of  death  in  him:  I 
will  therefore  chastise  him  and  release 
him.  But  they  were  instant  with  loud 
voices,  asking  that  he  might  be  crucified. 
And  their  voices  prevailed.  And  Pilate 
gave  sentence  that  what  they  asked  for 
should  be  done.  And  he  released  him 
that  for  insurrection  and  nmrder  had 
been  cast  into  prison,  whom  they  asked 
for;  but  Jesus  lie  delivered  up  to  their 
will. 

And  when  they  led  him  away,  they  laid 
hold  upon  one  Simon  of  Cyrene,  coining 
from  the  country,  and  laid  on  him  the 
cross,  to  bear  it  after  Jesus. 

And  there  followed  him  a  great  multi- 
tude of  the  people,  and  of  women  who 
bewailed  and  lamented  him.  But  Jesus 
turning  unto  them  said.  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for 
yourselves,  and  for  your  children.  For 
behold,  the  days  are  coming,  in  which 
they  shall  say,  Blessed  are  the  barren, 
and  the  wombs  that  never  bare,  and  the 
breasts  that  never  gave  suck.  Tlien  shall 
they  begin  to  say  to  the  mountains.  Fall 
on  us;  and  to  the  hills.  Cover  us.  For  if 
they  do  these  things  in  the  green  tree, 
what  shall  be  done  in  the  dry  ? 

And  there  were  also  two  others,  male- 
factors, led  with  him  to  be  put  to 
death. 

And  when  they  came  unto  the  place 
which  is  called  -The  skull,  there  they 
crucified  him,  and  the  malefactors,  one  on 
the  right  hand  and  the  other  on  the  left. 
^And  Jesus  said.  Father,  forgive  them; 
for  they  know  not  what  they  do.     And 


1  Many  ancient  authorities  insert  verse  17  Noiv  he  must  needs  release  nnto  them  at  the  feant  one  prisoner.  Others 
add  the  same  words  after  verse  19.  '  According  to  the  Latin,  Calvary,  which  has  the  same  meaning.  ^  Some 
ancient  authorities  omit  And  Jesus  said,  Father,  forgive  them;  for  they  know  not  what  they  do. 

15.  Hath  been  done  by  hiin.     By  Jesus. 

16.  Chastise  him.     A  sop  to  the  Jews. 

17.  This  verse  of  the  Old  Version  is  properly  dropped.     It  is  taken  from  the  other  Gospels. 

37.  This  episode  is  given  only  by  Luke.  What  a  tender  scene!  There  were  those  he  had  healed,  and  the 
mothers  and  sisters  and  wives  of  such,  whose  tears  were  the  pure  distillation  of  sympathy  and  affection,  who  now 
followed  him  to  his  cruel  death. 

28.  Weep  for  yourselves.     The  coming  judgment  on  Jerusalem  must  be  re-announced. 

30.  Fall  on  lis  —  Cover  us.  The  cry  (a  proverbial  one)  is  for  the  mountains  and  hills  to  hide  them  (by 
killing  them)  from  the  fearful  scenes  to  be  enacted  on  the  earth. 

31.  "  If  they  act  thus  cruelly  when  there  is  the  restraint  of  the  Roman  Government  upon  them,  what  will  they 
do  when  that  restraint  is  overthrown  by  rebellion?  "  The  figure  is  taken  from  the  readiness  to  burn  of  dry  wood, 
as  compared  with  green  and  moist  wood. 

33.  The  skull.  The  Old  Version  uses  the  Latin  word  "  Calvary  "  (see  Matt.  27  :  33).  The  position  in  which 
they  placed  .lesus  between  two  robbers,  was  a  special  mark  of  contempt. 

34.  Father,  forjrive  them;  for  they  know  not  what  they  do.  Although  the  Vatican  MS.  omits  this, 
it  is  clearly  genuine.  A  clause  may  readily  be  omitted  in  transcription;  but  the  insertion  of  such  a  clause,  and  its 
presence  in  so  many  authorities,  could  not  be  explained.  It  is  probable  that  this  prayer  refers  to  the  Iloman  soldiery 
engaged  in  the  act  of  crucifying.  It  could  scarcely  be  said  of  the  chief  priests  that  they  knew  not  what  they  did, 
except  in  the  general  way  that  no  man  knows  the  full  extent  of  his  sin,  or  the  complete  character  of  his  conduct. 
The  priests  and  elders  had  had  the  fulness  of  light  from  God's  revelation,  while  the  Roman  soldiers  had  probably 
never  emerged  from  the  blackness  of  heathen  darkness. 

186 


Christ's  derision,  and  death. 


ST.    LUKE,    XXI IT. 


The  sun  darkened. 


3.5  And  the  people  stood  beholding.  And  the 
rulers  also  with  them  derided  liiiii^  saying,  He 
saved  others ;  let  him  save  himself,  if  he  be  Christ, 
the  chosen  of  God. 

36  And  the  soldiers  also  mocked  him,  coming 
to  him,  and  offering  him  vinegar, 

37  And  saying,  If  thou  be  the  king  of  the  Jews, 
save  thyself. 

38  And  a  superscription  also  was  written  over 
him  in  letters  of  Greek,  and  Latin,  and  Hebrew, 
THIS  IS  THE  KING  OF  THE  JEWS. 

39  1"  And  one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying.  If  thou  be  Christ, 
save  thyself  and  us. 

40  But  the  other  answering  rebuked  him,  say- 
ing, Dost  not  thou  fear  God,  seeing  thou  art  in 
the  same  condemnation  ? 

41  And  we  indeed  justly;  for  we  receive  the  due 
reward  of  our  deeds:  but  this  man  hath  done 
nothing  amiss. 

42  And  he  said  unto  Jesus,  Lord,  remember  me 
when  thou  comest  into  thy  kingdom. 

43  And  Jesus  said  unto  him.  Verily  I  say  unto 
thee,  To  day  shalt  thou  be  with  me  in  paradise. 

44  And  it  was  about  the  sixth  hour,  and  there 
was  a  darkness  over  all  the  earth  until  the  ninth 
hour. 

45  And  the  sun  was  darkened,  and  the  veil  of 
the  temple  was  rent  in  the  midst. 

46  1  And  when  Jesus  had  cried  with  a  loud 
voice,  he  said.  Father,  into  thy  hands  I  commend 
my  spirit:  and  having  said  thus,  he  gave  up  the 
ghost. 

47  Now  when  the  centurion  saw  what  was  done, 
he  glorified  God,  saying.  Certainly  this  was  a 
righteous  man. 

48  And  all  the  people  that  came  together  to 
that  sight,  beholding  the  things  which  were  done, 
smote  their  breasts,  and  returned. 

49  And  all  his  acquaintance,  and  the  women 
that  followed  him  from  Galilee,  stood  afar  off,  be- 
holding these  things. 

.50  IT  And,  behold,  there  was  a  man  named  Jo- 
seph, a  counsellor ;  and  he  was  a  good  man,  and  a 
just: 


parting  his  garments  among  them,  they 

35  cast  lots.  And  the  people  stood  behold- 
ing. And  the  rulers  also  scoffed  at  him, 
saying.  He  saved  others;  let  him  save 
himself,  if  this  is  the  Christ  of  God,  his 

36  chosen.  And  the  soldiers  also  mocked 
him,  coming  to  him,  offering  him  vinegar, 

37  and  saying.  If  thou  art  the  king  of  the 

38  Jews,  save  thyself.  And  there  was  also 
a  superscription  over  him,  this  is  the 

KING   OF   TUK   JEW.S. 

39  And  one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying.  Art  not 
thou  the   Christ  ?    save   thyself  and   us. 

40  But  the  other  answered,  and  rebuking 
him  said.  Dost  thou  not  even  fear  God, 
seeing  thou  art  in  the  same  condemna- 

41  tion?  And  we  indeed  justly;  for  we  re- 
ceive the  due  reward  of  our  deeds:    but 

42  this  man  hath  done  nothing  amiss.  And 
he  said,  Jesus,  remember  me  when  thou 

43  comest  Mn  thy  kingdom.  And  he  said 
unto  him.  Verily  I  say  vmto  thee.  To-day 
shalt  thou  be  with  me  in  paradise. 

44  And  it  was  now  about  the  sixth  hour, 
and  a  darkness  came  over  the  whole  ^  land 

45  until  the  ninth  hovir,  ^the  sun's  light  fail- 
ing: and  the  veil  of  the  *  temple  was  rent 

46  in  the  midst.  '"  And  when  Jesus  had  cried 
with  a  loud  voice,  he  said.  Father,  into 
thy  hands  I  conunend  my  spirit :  and  hav- 

47  ing  said  this,  he  gave  up  the  ghost.  And 
when  the  centurion  saw  what  was  done, 
he  glorified  God,  saying.    Certainly  this 

48  was  a  righteous  man.  And  all  the  multi- 
tudes that  came  together  to  this  sight, 
when   they  beheld   the  things  that  were 

49  done,  returned  smiting  their  breasts.  And 
all  his  acquaintance,  and  the  women  that 
followed  with  him  from  Galilee,  stood  afar 
off,  seeing  these  things. 

50  And  behold,  a  man  named  Joseph,  who 
was  a  councillor,  a  good  man  and  a  right- 

51  eons  (he  had  not  consented  to  their  coun- 
sel and  deed),  a  man  of  Arimathaea,  a  city 


1  Some  ancient  authorities  read  into  thy  kingdom.    ^  Or,  earth.    ^  Gr.  the  mm  failing. 
And  Jesus,  crying  icith  a  loud  voice,  said. 


Or,  sanctuary.    "  Or, 


39-43.  It  is  only  from  Luke  we  learn  this  intensely  interesting  fact  of  the  penitent  robber.  One  of  the 
malefactors.     They  both  had  railed  on  Jesus  at  first  (Matt.  27  :  44). 

40.  Dost  thou  not  even  fear  God?  So  to  speak  of  the  Christ  as  the  railing  robber  had  spoken  of  him 
was  to  insult  God.  He  had  no  respect  for  the  man  on  the  cross  by  him ;  but  had  he  no  fear,  even  of  God?  In  the 
eanie  condemnation.  The  multitude  might  mock,  but  one  in  such  deadly  tortures  ought  not  to  join  them 
against  a  fellow-sufferer. 

41,  This  man  has  done  nothing  amiss.  He  not  only  rebukes  his  partner,  but  he  confesses  his  own  sins, 
and  testifies  to  the  innocence  of  Jesus. 

4a.  Wlien  tlion  comest  in  thy  kingdom.  His  faith' saw  the  dying  sufferer,  who  was  being  mocked  by  so 
many,  coming  as  king  over  his  people.  He  fully  accepted  Jesus  as  Messiah.  He  recognized  iiim  as  his  king,  and 
looked  forward  to  the  overt  establishment  of  his  kingdom. 

43.  To-day  slialt  thou  be  with  me  in  Paradise,  Paul  identifies  paradise  with  the  third  heaven  (2  Cor. 
12 :  2,  4) ;  and  the  best  explanation  of  the  phrase,  "  third  heaven,"  is,  that  it  means  the  spiritual  heaven,  and  not  the 
visible  or  invisible  material  heaven.  In  Rev.  2 :  7,  compared  with  22 :  2,  14,  paradise  is  identified  with  the  permanent 
abode  of  the  glorified  righteous.  We  must,  therefore,  interpret  this  declaration  of  our  Lord  to  the  penitent  robber, 
that  he  should  on  that  very  day  be  with  him  in  the  heaven  of  bliss,  where  glorified  saints  forever  dwell.  There  is 
no  reference  to  a  low  hades  or  temporary  prison-house.     Paradise  is  "  up  "  (2  Cor.  12  :  4),  and  not  "  down." 

46.  Father,  into  tliy  hands  I  commend  my  spirit.  Given  by  Luke  only.  His  corporeal  part  would  go 
to  the  grave,  but  his  spiritual  part  to  God,  not  to  "Abraham's  bosom,"  as  some  would  call  the  imagined  halting-place 
in  hades.     He  gave  up  the  ghost.     He  gave  up  the  spirit  to  God. 

50.  Joseph  is  described  as  a  rich  man,  a  good  and  righteous  man,  a  disciple  of  Jesus,  awaiting  the  kingdom  of 
God;  a  member  of  the  Sanhedrim  ("  councillor  "),  who  had  not  consented  to  the  design  and  action  against  Jesus; 
a  timid  man  (John  19  :  38),  and  yet  bold  enough  to  go  to  Pilate,  and  ask  for  Jesus'  body  (see  Matt.  27  :  57,  58,  Mark 
15:43,  and  John  19:38). 


Clirist's  resurrection 


ST.    LUKE,    XXIV. 


from  the  dead. 


51  (The  same  had  not  consented  to  the  counsel 
and  deed  of  them;)  he  was  of  Aiimathtea,  a  city 
of  the  Jews:  who  also  himself  waited  for  tiie 
kingdom  of  God. 

52  This  iH(ui  went  unto  Pilate,  and  begged  the 
body  of  Jesus. 

53  And  he  took  it  down,  and  wrapped  it  in 
linen,  and  laid  it  in  a  sepulchre  that  was  hewn 
in  stone,  wherein  never  man  before  was  laid. 

54  And  that  day  was  the  preparation,  and  the 
sabbath  drew  on. 

55  And  the  women  also,  which  came  with  him 
from  Galilee,  followed  after,  and  beheld  the  sepul- 
chre, and  how  his  body  was  laid. 

50  And  they  returned,  and  prepared  spices  and 
ointments;  and  rested  the  sabbath  day  according 
to  the  commandment. 


of   the  Jews,   who  was  looking  for  the 

52  kingdom  of  God  :  this  man  went  to  Pilate, 

53  and  asked  for  the  body  of  Jesus.  And  he 
took  it  down,  and  wrapped  it  in  a  linen 
cloth,  and  laid  him  in  a  tomb  that  was 
hewn  in  stone,  where  never  man  had  yet 

54  lain.     And  it  was  the  day  of  tlie  Prepara- 

55  tion,  and  the  sabbath  '  drew  on.  And  the 
women,  which  had  come  with  him  out  of 
Galilee,   followed    after,   and   beheld   the 

56  tonib,  and  how  his  body  was  laid.  And 
tiiey  returned,  and  prepared  spices  and 
ointments. 

And  on  the  sabbath  they  rested  accord- 
ing to  the  commandment. 


Gr.  begaji  to  dawn. 


54.  The  sabbath  drew  on.  Rather,  "  the  sabbath  was  just  about  dawning."  Jesus  died  at  three  o'clock  in 
the  afternoon;  and  Josejjh,  with  Nicodoinus  (John  19:  39),  took  down  the  body  several  hours  afterwards.  It  was 
nearly  dawn  when  the  entombment  was  complete. 

.56.  They  prepared  spices  and  ointments  on  the  sabbath,  but  they  postponed  carrying  them  to  the  body  till  the 
sabbath  should  be  past. 


CHAPTER  XXIV. 


1.  Christ's  resurrection  is  declared  by  two  angels  to  the  women  that  come  to  the  sepulchre,  9.  These  report  it 
to  others.  13.  Christ  himself  appeareth  to  the  two  disciples  that  went  to  Emmaus ;  36.  afterwards  he 
appeareth  to  the  apostles,  and  reproveth  their  untelief :  47.  giveth  them  a  charge :  49.  promiseth  the  Holy 
Q-host :  51.  and  so  ascendeth  into  heaven. 


1  Now  upon  the  first  day  of  the  week,  very 
early  in  the  morning,  they  came  unto  the  sepul- 
chre, bringing  the  spices  which  they  had  prepared, 
and  certain  others  with  them. 

2  And  they  found  the  stone  rolled  away  from 
the  sepulchre. 

3  And  they  entered  in,  and  found  not  the  body 
of  the  Lord  Jesus. 

4  And  it  came  to  pass,  as  they  were  much  per- 
plexed thereabout,  behold,  two  men  stood  by 
them  in  shining  garments: 

5  And  as  they  were  afraid,  and  bowed  down 
their  faces  to  the  earth,  they  said  unto  them,  Why 
seek  ye  the  living  among  the  dead  ? 

6  He  is  not  here,  but  is  risen:  remember  how 
he  spake  unto  you  when  he  was  yet  in  Galilee, 

7  Saying,  The  Son  of  man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified, 
and  the  third  day  rise  again. 

8  And  they  remembered  his  words, 

9  And  returned  from  the  sepulchre,  and  told  all 
these  things  unto  the  eleven,  and  to  all  the  rest. 

10  It  was  Mary  Magdalene,  and  Joanna,  and 
Mary  the  mother  of  James,  and  other  women  that 
were  with  them,  which  told  these  things  unto  the 
apostles. 

11  And  their  words  seemed  to  them  as  idle  tales, 
and  they  believed  them  not. 

12  Then  arose  Peter,  and  ran  unto  the  sepulchre; 
and  stooping  down,  he  beheld  the  linen  clothes 
laid  by  themselves,  and  departed,  wondering  in 
himself  at  that  which  was  come  to  pass. 


1  But  on  the  first  day  of  the  week,  at 
eai-ly  dawn,  they  came  unto  the  tomb, 
bringing    the     spices    which     they     had 

2  prepared.     And    they    found    the    stone 

3  rolled  away  from  the  tomb.  And  they 
entered  in,  and  found  not  the   body  ^of 

4  the  Lord  Jesus.  And  it  came  to  pass, 
while  they  were  perplexed  thereabout, 
behold,  two  men  stood  by  them  in  dazzling 

5  apparel :  and  as  they  were  affrighted,  and 
bowed  down  their  faces  to  the  earth,  they 
said  unto  them,  Why  seek  ye  "^  the  living 

6  among  the  dead  ?  ^  He  is  not  here,  but 
is  risen:   remember  how  he   spake   unto 

7  you  when  he  was  yet  in  Galilee,  saying 
that  the  Son  of  man  must  be  delivered 
up  into  the  hands  of  sinful  men,  and  be 

Q  crucified,  and   the   third   day  rise   again. 

g  And  they  remembered  his  words,  and 
returneil  *  from  the  tomb,  and  told  all 
these  things  to  the  eleven,  and  to  all  the 

10  rest.  Now  they  were  Mary  Magdalene, 
and  Joanna,  and  Mary  the  mother  of 
James:  and  the  other  women  with  them 

11  told  these  things  unto  the  apostles.  And 
these  words  appeared  in  their  sight  as  idle 

12  talk;  and  they  disbelieved  them.  » But 
Peter  arose,  and  ran  unto  the  tomb;  and 
stooping  and  looking  in,  he  seeth  the  linen 
cloths  by  themselves;  and  he  "departed 
to  his  home,  wondering  at  that  which  was 
come  to  pass. 


Some  ancient  authorities  omit  of  the  Lord  JeHun.  *  Gr.  him  that  liveth, 
here,  litd  is  risen.  *  Some  ancient  authorities  orait  fiom  the  tomb. 
«  Or,  departed,  wondering  with  himself. 


'  Some  ancient  authorities  orait  lie  is  not 
»  Some  ancient  authorities  orait  verse  12. 


1.  For  the  events  after  the  resurrection,  see  note  at  the  close  of  Matthew's  Gospel. 
lO.  Joanna.     Wife  of  Chuza  (chap.  8:3). 


Christ  appeareth  to  two 


ST.    LUKE,    XXIV. 


cf  his  disciples, 


13  1"  And,  behold,  two  of  them  went  that  same 
day  to  a  village  called  Ennnaus,  which  was  from 
Jerusalem  about  threescore  furlongs. 

14  And  they  talked  together  of  all  these  things 
which  had  happened. 

15  And  it  came  to  pass,  that,  while  they  com- 
muned together  and  reasoned,  Jesus  himself  drew 
near,  and  went  with  them. 

16  But  their  eyes  were  holden  that  they  should 
not  know  him. 

17  And  he  said  unto  them,  What  manner  of 
communications  are  these  that  ye  have  one  to, 
another,  as  ye  walk,  and  are  sad  ? 

18  And  the  one  of  them,  whose  name  was 
Cleopas,  answering  said  unto  him.  Art  thou  only 
a  stranger  in  Jerusalem,  and  hast  not  known  the 
things  which  are  come  to  pass  there  in  these  days  ? 

19  And  he  said  unto  theui,  What  things  ?  And 
they  said  unto  him,  Concerning  Jesus  of  Naza- 
reth, which  was  a  prophet  mighty  in  deed  and 
word  before  God  and  all  the  people: 

20  And  how  the  chief  priests  and  our  rulers 
delivered  him  to  be  condemned  to  death,  and  have 
crucified  him. 

21  But  we  trusted  that  it  had  been  he  which 
should  have  redeemed  Israel :  and  beside  all  this, 
to  day  is  the  third  day  since  these  things  were  done. 

22  Yea,  and  certain  women  also  of  our  company 
made  us  astonished,  which  were  early  at  the  sep- 
ulchre ; 

23  And  when  they  found  not  his  body,  they 
came,  saying,  that  they  had  also  seen  a  vision  of 
angels,  which  said  that  he  was  alive. 

24  And  certain  of  them  which  were  with  us 
went  to  the  sepulchre,  and  found  it  even  so  as  the 
women  had  said:  but  him  they  saw  not. 

2.5  Then  he  said  unto  them,  O  fools,  and  slow 
of  heart  to  believe  all  that  the  prophets  have 
spoken : 

26  Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory? 

27  And  beginning  at  Moses  and  all  the  prophets, 
he  expounded  unto  them  in  all  the  scriptures  the 
things  concerning  himself. 

28  And  they  drew  nigh  unto  the  village,  whither 
they  went:  and  he  made  as  though  he  would  have 
gone  further. 

29  But  they  constrained  him,  saying,  Abide  with 
us:  for  it  is  toward  evening,  and  the  day  is  far 
spent.     And  he  went  in  to  tarry  with  them. 

30  And  it  came  to  pass,  as  he  sat  at  meat  with 
them,  he  took  bread,  and  blessed  it,  and  brake, 
and  gave  to  them. 


13  And  behold,  two  of  them  were  going 
that  very  day  to  a  village  named  Emmaus, 
which  was  threescore  furlongs  from  Jeru- 

14  salem.  And  they  comnmned  with  each 
other  of  all  these  things  which  had  hap- 

15  pened.  And  it  came  to  pass,  while  they 
communed  and  questioned  together,  that 
Jesus  himself  drew  near,  and  went  with 

16  them.     But   their  eyes  were   holden  that 

17  they  should  not  know  him.  And  he  said 
unto  them,  ^What  communications  are 
these  that  ye  have  one  with  another,  as 
ye  walk '?    And  they  stood  still,  looking 

18  sad.  And  one  of  them,  named  Cleopas, 
answering  said  unto  him,  '^  Dost  thou 
alone  sojourn  in  Jerusalem,  and  not  know 
the  things  which  are  come  to  pass  there 

19  in  these  days  ?  And  he  said  unto  them. 
What  things  ?  And  they  said  unto  him, 
The  things  concerning  Jesus  of  Nazareth, 
which  was  a  prophet  mighty  in  deed  and 

20  word  before  God  and  all  the  people :  and 
how  the  chief  priests  and  our  rulers  de- 
livered him  up  to  be  condemned  to  death, 

21  and  crucified  him.  But  we  hoped  that 
it  was  he  which  should  redeem  Israel. 
Yea  and  beside  all  this,  it  is  now  the  third 
day   since    these    things    came    to    pass, 

22  Moreover  certain  women  of  our  company 
amazed  us,  having  been  early  at  the  tomb; 

23  and  when  they  found  not  his  body,  they 
came,  saying,  that  they  had  also  seen  a 
vision  of  angels,  which  said  that  he  was 

24  alive.  And  certain  of  them  that  were 
with  us  went  to  the  tomb,  and  found  it 
even  so  as  the  women  had  said :  but  him 

25  they  saw  not.  And  he  said  unto  them, 
O  foolish  men,  and  slow  of  heart  to  be- 
lieve ^  in  all  that  the  prophets  have  spoken  ! 

26  Behoved  it  not  the  Christ  to  suffer  these 

27  things,  and  to  enter  into  his  glory  ?  And 
beginning  from  Moses  and  from  all  the 
prophets,  he  interpreted  to  them  in  all 
the  scriptures  the  things  concerning  him- 

28  self.  And  they  drew  nigh  unto  the  village, 
whither  they  were  going:  and  he  made  as 

29  though  he  would  go  further.  And  they 
constrained  him,  saying.  Abide  with  us: 
for  it  is  toward  evening,  and  the  day  is 
now  far  spent.     And  he  went  in  to  abide 

30  with  them.  And  it  came  to  pass,  when 
he  had  sat  down  with  them  to  meat,  he 
took  the  *  bread,  and  blessed  it,  and  brake, 


Gr.  What  tcords  are  these  that  ye  exchange  one  loith  another, 
knowevt  thou  not  the  things.    ^  Oi 


2  Or,  Dost  thou  sojourn  alone  in  Jerusalem,  and 
after.    «  Or,  loaf. 


13.  Eiuniaiis.  Many  have  identified  this  with  the  Emmaus  of  the  Maccabees  (Nicopolis),  about  fourteen  miles 
north  of  west  of  .Jerusalem.  But  as  this  Emmaus  was  only  sixty  furlongs  (seven  miles)  from  .Jerusalem,  we  must 
look  for  a  place  of  the  same  name  nearer  to  that  city,  Kuryet  el  Enab  is  at  the  right  distance,  and  modern  investiga- 
tion seems  to  tend  to  this  identification. 

16.  Were  holden.     Supernaturally. 

18.  One  of  them,  named  Cleopas.  "We  do  not  know  who  this  was.  Neither  was  an  apostle  (verse  33). 
Dost  thou  alone,  etc.  These  words  are  susceptible  of  two  interpretations:  First,  "Art  thou  the  one  only  man 
sojourning  in  Jerusalem  that  does  not  know?  "  etc.  Second,  "  Dost  thou  sojourn  in  Jerusalem  entirely  by  yourself, 
so  as  not  to  know  ?  "  etc. 

19.  A  pretended  ignorance,  to  draw  them  out. 

21.  We  hoped.  In  the  past.  Which  should  redeem  Israel.  The  Messiah,  who  was  to  be  the  Redeemer 
(the  Hebrew  "  Goel  "  ),  to  rescue  the  lost  inheritance,  and  be  both  God  and  "  next  of  kin  "  (see  the  Book  of  Ruth). 

23.  Slow  of  heart  to  believe;  i.e.,  slow  to  believe  in  your  hearts.  The  prophets.  The  fact  that  the 
Messiah  was  to  be  a  sufferer  was  generally  overlooked,  although  the  prophets  clearly  announced  it. 

28.  He  made  as  though  he  would  go  further.  Another  pretended  raoveraeut,  to  draw  out  the  invitation 
of  the  two. 

30.  He  took  the  bread,  and  blessed  it,  and  brake.  This  was,  doubtless,  a  well-known  action  of  the  Lord, 
and  served  to  open  the  eyes  of  the  two  disciples  (see  chap.  9  :  16).    Compare  verse  35. 


Christ  appeareth 


ST.    LUKE,    XXIV. 


to  the  apostles. 


.31  And  their  eyes  were  opened,  and  they  knew 
him;  and  he  vanished  out  of  their  sight. 

.32  And  tliey  said  one  to  anotlier,  Did  not  our 
heart  burn  within  us,  while  he  talked  with  us  by 
the  way,  and  while  he  opened  to  us  the  scriptures  ? 

33  And  they  rose  up  the  same  hour,  and  returned 
to  Jerusalem,  and  found  the  eleven  gathered  to- 
gether, and  them  that  were  with  them, 

34  Saying,  The  Lord  is  risen  indeed,  and  hath 
appeared  to  Simon. 

35  And  they  told  what  things  ivere  done  in  the 
way,  and  how  he  was  known  of  them  in  breaking 
of  bread. 

36  IF  And  as  they  thus  spake,  .Jesus  himself 
stood  in  the  midst  of  them,  and  saith  unto  them, 
Peace  be  imto  you. 

37  But  they  were  terrified  and  affrighted,  and 
supposed  that  they  had  seen  a  spirit. 

38  And  he  said  unto  them,  Why  are  ye  troubled  ? 
and  why  do  thoughts  arise  in  your  hearts  ? 

39  Behold  my  hands  and  my  feet,  that  it  is  I 
myself:  handle  me,  and  see;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken,  he  shewed 
them  his  hands  and  Jiis  feet. 

41  And  while  they  yet  believed  not  for  joy,  and 
wondered,  he  said  unto  them.  Have  ye  here  any 
meat  ? 

42  And  they  gave  him  a  piece  of  a  broiled  fish, 
and  of  an  honeycomb. 

43  And  he  took  (7,  and  did  eat  before  them. 

44  And  he  said  unto  them.  These  are  the  words 
which  I  spake  unto  you,  while  I  was  yet  with  you, 
that  all  things  must  be  fulfilled,  which  were  writ- 
ten in  the  law  of  Moses,  and  in  the  prophets,  and 
in  the  psalms,  concerning  me. 

4.5  Then  opened  he  their  imderstanding,  that 
they  might  understand  the  scriptures, 

46  And  said  unto  them,  Thus  it  is  written,  and 
thus  it  behoved  Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day : 

47  And  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations, 
beginning  at  Jerusalem. 

48  And  ye  are  witnesses  of  these  things. 

49  IT  And,  behold,  I  send  the  promise  of  my 
Father  upon  you:  but  tarry  ye  in  the  city  of  Jeru- 
salem, until  ye  be  endued  with  power  from  on  high. 


47 


and  gave  to  them.  And  their  eyes  were 
opened,  and  they  knew  him;  and  he  van- 
ished out  of  their  sight.  And  they  said 
one  to  another.  Was  not  our  heart  burn- 
ing within  us,  while  he  spake  to  us  in  the 
way,  while  he  opened  to  us  the  scriptures  ? 
And  they  rose  up  that  very  hour,  and 
returned  to  Jerusalem,  and  found  the 
eleven  gathered  together,  and  them  that 
were  with  them,  saying.  The  Lord  is  risen 
indeed,  and  hath  appeared  to  Simon.  And 
they  rehearsed  the  things  that  happened 
in  the  way,  and  how  he  was  known  of 
them  in  the  breaking  of  the  bread. 

And  as  they  spake  these  things,  he 
himself  stood  in  the  midst  of  them,  ^and 
saith  luito  them,  Peace-  be  unto  you.  But 
they  were  terrified  and  affrighted,  and 
supposed  that  they  beheld  a  spirit.  And 
he  said  unto  them,  Why  are  ye  troubled  ? 
and  wherefore  do  reasonings  arise  in  your 
heart  ?  See  my  hands  and  my  feet,  that 
it  is  I  myself:  handle  me,  and  see;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  be- 
hold me  having.  ^  And  when  he  had  said 
this,  he  shewed  them  his  hands  and  his 
feet.  And  while  they  still  disbelieved  for 
joy,  and  wondered,  lie  said  unto  them, 
Have  ye  here  any  thing  to  eat  ?  And 
they  gave  him  a  piece  of  a  broiled  fish^. 
And  he  took  it,  and  did  eat  before  them. 

And  he  said  unto  them.  These  are  my 
words  which  I  spake  unto  you,  while  I 
was  yet  with  you,  how  that  all  things 
nmst  needs  be  fulfilled,  which  are  written 
in  the  law  of  Moses,  and  the  prophets, 
and  the  psalms,  concerning  me.  Then 
opened  he  their  mind,  that  they  might 
understand  the  scriptures ;  and  he  said 
unto  them.  Thus  it  is  written,  that  the 
Christ  should  suffer,  and  rise  again  from 
the  dead  the  third  day ;  and  that  repent- 
ance ^and  remission  of  sins  should  be 
preached  in  his  name  unto  all  the  ^nations, 
beginning  from  Jerusalem.  Ye  are  wit- 
nesses of  these  things.  And  behold,  I 
send  forth  the  promise  of  my  leather  upon 
you:  but  tarry  ye  in  the  city,  until  ye  be 
clothed  with  power  from  on  high. 


1  Some  ancient  aiithoritieB  omit  and  saith  unto  them,  Peace  be  unto  you.    2  Some  ancient  aiUhorities  omit  verse  40. 

3  Many   ancient  authorities   add   and  a   honeycomb.     ^  Some  ancient  authorities   read   unto.      ^  Or,  nations. 
Beginning  from  Jerusalem,  ye  are  witnesses. 

.33.  Was  not  our  heart  burning,  etc.  The  words  of  our  Lord  had  kindled  a  fire  of  enthusiasm  and  desire 
in  their  hearts. 

33.  Keturned  to  Jernsaleni.  If  they  left  .Terusalem  at  one  o'clock,  they  would  have  reached  Enimaus 
(according  to  usual  Oriental  walking)  at  four;  and,  if  they  started  back  at  half-p.ast  four,  they  would,  with  quickened 
pace,  have  arrived  at  .Jerusalem  about  sundown.  Four  o'clock  would  be  late  enough  to  say  (verse  29),  "  It  is  toward 
evening,  and  the  day  is  now  far  spent"  (or  rather,  has  declined). 

.37.  Terrified  and  aflViahted.  Frightened  unto  shrinking  away  from  the  object.  A  spirit.  A  ghost,  as 
we  say.  They  thousht  it  an  immaterial  object.  Our  Lord's  body,  after  his  resurrection,  is  supposed  by  many  to 
have  been  in  a  transitorial  state;  but  verses  39  and  43  seem  to  contradict  that  idea.  He  lold  the  disciples  to  note  that 
his  body  was  of  flesh  and  bone,  and  (verse  43)  he  ate  in  their  presence  (compare  .John  20  :  27  and  21 :  13) . 

44.  The  law  of  Moses  — the  prophets  — the  psalms.  These  formed  the  three  divisions  of  the  Jewish 
Scriptures.     The  "  law  of  Moses  "  was  the  Pentateuch.     The  "  prophets  "  included  all  the  books  from  Joshua  to 

2  Kings,  and  from  Isaiah  to  Malachi  (inclusive),  excepting  Ruth,  Lamentations,  and  Daniel ;  and  the  "  Psalms  "  com- 
prised iiU  the  other  books,  called  also  "  the  holy  writings;  "  but,  as  the  Psalms  formed  the  first  of  these,  the  whole 
are  intended  by  this  name. 

45.  Then  opened  he  their  mind.  Or,  understanding  (Old  Version).  Their  hearts  were  now  fully  open  to 
him;  and  he  proceeds  to  inform  thtir  minds,  that  Ihoy  might  see  the  conformity  of  all  the  sad  scenes  of  suffering  (so 
lately  undergone)  to  the  Scriptures,  and  might  also  see  that  their  duty  as  witnesses  now  began  in  its  full  importance. 
The  nations  to  the  end  of  the  earth  were  to  be  reached  by  the  impulse  of  grace  that  should  begin  at  Jerusalem. 

49.  The  promise  of  my  Father.  The  special  outpouring  of  spiritual  power  promised  by  the  Father  in  the 
Old  Testament  (Joel  2  :  28),  which  was  to  be  one  of  the  grand  signs  of  the  Messianic  day.    They  were  to  wait  quietly 

190 


The  ascension  of 


ST.    LUKE,    XXIV. 


Jesus  into  heaven, 


50  IT  And  he  led  them  out  as  far  as  to  Bethany, 
and  lie  lifted  up  his  hands,  and  blessed  them. 

.51  And  it  came  to  pass,  while  he  blessed  them, 
he  was  parted  from  them,  and  carried  up  into 
heaven. 

.52  And  they  worshipped  him,  and  returned  to 
Jerusalem  with  great  joy  : 

53  And  were  continually  in  the  temple,  praising 
and  blessing  God.     Amen. 


.50  And  he  led  them  out  until  they  were 
over  against  Bethany:   and  he   lifted  up 

51  his  hands,  and  blessed  them.  And  it  came 
to  pass,  while  he  blessed  them,  he  parted 
from   them,   i  and  was    carried    up    into 

52  heaven.     And  they  -  worshipped  him,  and 
.53  returned  to  Jerusalem  with  great  joy :  and 

were  continually  in  the  temple,  blessing 
God. 


Some  ancient  authorities  omit  and  was  i 


rried  up  into  heaven, 
him,  and. 


2  Some  ancient  authorities  omit  worshipped 


in  Jerusalem  until  this  power  should  come  upon  them.     Then  they  would  have  a  divine  guidance  in  their  apostolic 
worii. 

50.  Over  against  Bethany.    In  the  retirement  behind  the  Mount  of  Olives,  not  on  its  summit. 

51.  While  he  blessed  them.    Better,  "  while  he  was  blessing  them."    Up  into  heaven.    He  went  upward, 
as  far  as  human  vision  was  concerned.     This  phenomenal  movement  proves  nothing  as  to  heaven's  locality. 

53.  Worshipped.    This  worship  must  have  been  divine  worship,  for  he  was  unseen. 
53.  Great  joy  —  blessing  God.    In  happy  expectation  of  orders  to  march. 

191 


THE   GOSPEL   ACCORDING   TO 

St.  JOHK 

CHAPTER    I. 

1.  The  divinity,  humanity,  and  office  of  Jesns  Christ.     15.  The  testimony  of  John,     39.  The  calling  of  Andrew, 

Peter,  etc, 


1  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God. 

2  The  same  was  in  the  beginning  with  God. 

3  All  things  were  made  by  him;  and  without 
him  was  not  any  thing  made  that  was  made. 

4  In  him  was  life;  and  the  life  was  the  light  of 
men. 

o  And  the  light  shineth  in  darkness;  and  the 
darkness  comprehended  it  not. 


1  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  AV'ord  was 

2  God.   The  same  was  in  the  beginning  with 

3  God.  All  things  were  made  ^by  him;  and 
without  him  -  was  not  any  thing  made  that 

4  hath   been  made.     In  him  was  life;  and 

5  the  life  was  the  light  of  men.     And  the 
light  shineth   in   the   darkness;    and  the 

6  darkness    ^  apprehended    it    not.     There 


1  Or,  through.      -  Or,  icas  not  any  thing  inade.     That  irhich  hath  been  made  icas  life  in  him;  and  the  life,  etc. 
3  Or,  overcame.     See  chap.  12:35  (Gr.). 

1.  In  the  begiiinins:.  The  likeness  to  the  opening  of  the  Book  of  Genesis  is  evident.  The  "beginning" 
and  the  action  of  "  the  Word,"  and  the  shining  forth  of  "  the  light,"  make  a  parallel  between  the  material  world's 
creation  and  the  spiritual  renewal  of  man.  In  Genesis,  the  words  "  in  the  beginning  "  refer  to  the  beginning  of  "  the 
heavens  and  the  earth :  "  here  they  refer  to  the  beginning  of  the  new  life  of  man.  At  the  time  of  that  beginning,  the 
Word  was  God.  At  a  time  subsequent  to  that  beginning,  the  Word  became  flesh  (verse  14).  Many,  however,  consider 
the  "beginning"  here  to  refer  to  eternal  existence.  The  Word.  The  fourteenth  verse  shows  that  Christ  is  here 
meant.  John  wrote  his  Gospel  long  after  the  other  Gospels,  when  the  Gnostic  heresy  was  spreading,  which  used  the 
Greek  expression  for  "Word"  (Logos)  in  a  very  false  serai-rabbinical,  semi-pagan  way  regarding  Christ.  lie 
therefore  shows  thai  Christ,  as  the  true  "  Word  "  of  God,  was  a  person,  and  came  into  the  earth  out  of  the  Godhead. 
The  rabbinical  notion  of  the  Logos  would  deny  personality,  and  the  pagan  notion  would  put  the  Logos  in  a  lower 
rank  of  divinities.  Gnosticism  was  an  attempt  to  harmonize  all  parties.  Christian,  Jewish,  and  pagan,  exchanging 
the  simplicity  of  the  gospel  for  a  philosophic  eclecticism.  It  was  the  earliest  attempt  to  subordinate  revelation  to  the 
conclusions  of  independent  reason.  Even  in  Paul's  day,  it  had  begun  to  show  itself,  or  the  elements  that  formed  it 
were  at  work,  in  the  Judaizing  teachers  among  the  Galatiaus  (for  example),  and  the  philosophic  teachers  of  the 
Colossians. 

"  The  Word  "  is  a  most  striking  title  for  Christ;  as  it  awakens  the  analogy  between  mind  and  speech  on  one 
hand,  and  the  incomprehensible  God,  and  God  manifest  in  the  flesh,  on  the  other.  In  seeing  Christ,  we  see  the  mind 
of  God  (John  14  : 9).  The  Greek  word  Logon  ("  Word  ")  is  the  translation  of  the  "  Debura  "  and  "  Mcmra  "  of  the 
Targums,  which,  doubtless,  existed  (though  unwritten)  in  .John's  day.  John  shows  that  what  they  counted  to  be 
Oi  poicer  wtia  A  perwn.  AVas  with  0<i<l.  Existing  independently  of  the  creation  (Christ  is,  therefore,  not  God 
in  a  manner  only  subjective  to  us),  and  yet  fulfilling  in  the  Godhead  the  idea  of  association.  And  the  Word  was 
God.  Not  divine,  but  God.  He  was  as  much  God  as  was  "  God  "  icith  whom  he  was.  Here  is  the  mystery,  which 
we  can  accept,  while  we  cannot  solve  it. 

2.  The  same  was  in  the  beginning  with  God.  This  is  repeated  in  order  to  start  again  the  story  of 
Christ's  coming,  after  the  parenthesis  to  show  that  the  Word  was  God. 

.3.  All  tilings  were  made  by  liiin.  Rather,  "  through  him  "  (.as  in  margin).  God  made  all  things  through 
the  Word,  —  the  personal  f.ict  being  shadowed  forth  in  Gen.  1,  by  the  phrase,  "  And  God  said."  An  intensely  strong 
sentence,  to  show  that  Christ  was  the  mediator  of  the  entire  cre.ition. 

4.  Ill  Iiiin  was  life,  etc.  Christ  had  life  in  him  (that  is,  to  impart).  He  was  a  life-giving  spirit  (1  Cor. 
15:45).  It  was  this  imparled  Christ-life  which  was  the  only  light  sinful  man  had.  Darkness  reigned  over  the  moral 
creation,  except  as  that  Christ-life  shone  forth. 

5.  Appreliended.  In  Old  Version,  "  comprehended."  Both  wrong.  The  margin  says,  "overcame,"  and  yet 
refers  to  chap.  12:35,  where  it  is  translated  "overtake."  "To  come  up  with,  and  so  catch,"  is  the  meaning  of 
KaraAa/oi/Sai'u  (see  chap.  6:17).  It  is  here  said  that  the  light  of  the  Christ-life  is  not  followed  by  any  darkness,  as  is  the 
case  with  the  material  light  upon  our  earth.  Through  Christ,  God  made  the  material  worlds,  and  their  light  followed 
by  darkness;  but  Christ  himself  was  the  life  which  enlightened  men's  hearts,  where  no  darkness  follows.  The 
material  world  is  thus  separated  altogether  from  the  spiritual,  and  yet  he  who  was  the  agent  in  the  material  creation 
is  the  life-giver  of  the  si)iritual  creation.  In  this  way  both  errors  of  Gnosticism  are  met,  —  the  mingling  of  the 
material  aud  spiritual,  aud  the  separatiou  between  the  Creator  and  Christ. 

192 


John  testifieth 


ST.    JOHN,    I. 


of  Christ 


6  IT  There  was  a  man  sent  from  God,  whose 
name  was  John. 

7  The  same  came  for  a  witness,  to  bear  witness 
of  the  Light,  that  all  7iie>i  through  him  might 
believe. 

8  He  was  not  that  Light,  but  was  sent  to  bear 
witness  of  that  Light. 

9  That  was  the  true  Light,  which  lighteth  every 
man  that  comcth  into  the  world. 

lU  He  was  in  the  world,  and  the  world  was 
made  by  him,  and  the  world  knew  him  not. 

11  He  came  unto  his  own,  and  his  own  received 
him  not. 

12  But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them 
that  believe  on  his  name : 

10  AVhich  were  born,  not  of  blood,  nor  of  the  will 
of  the  flesh,  nor  of  the  will  of  man,  but  of  God. 

14  And  the  Word  was  made  flesh,  and  dwelt 
among  us.  (and  we  beheld  his  glory,  the  glory  as 
of  the  only  begotten  of  the  Father,)  full  of  grace 
and  truth. 


came  a  man,  sent  from  God,  whose  name 

7  was  John.     The  same  came  for  witness, 
that  he  might  bear  witness  of  the  light, 

8  that  all  might  believe  through  him.  He 
was  not  the  light,  but  came  that  he  might 

9  bear  witness  oi  the  light.  ^  There  was  the 
true   light,  even  the  I'ujht  which   lighteth 

10  ^evei-yman,  coming  into  the  world.  He 
was  in  the  world,  and  the  world  was  made 

11  3  by  him,  and  the  world  knew  him  not.  He 
came  unto  *  his  own,  and  they  that  were 

12  his  own  received  him  not.  But  as  many 
as  received  him,  to  them  gave  he  the  right 
to  become  children  of  God,  even  to  them 

13  that  believe  on  his  name:  which  were 
^  born,  not  of  ^  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of 

14  God.  And  the  Word  became  flesh,  and 
■'dwelt  among  us  (and we  beheld  hisgloiy, 
glory  as  of  "^  the  only  begotten  froin  the 

15  Father),  full  of  grace  and  truth.     John 


Or,  The  true  light,  ivhich  lighteth 
his  oicn  things.    ^  Or,  begotten. 


•very  man,  irns  coming.     -  Or,  every  man 
6  Gr.  bloods.     '  Gr.  tabernacled.    ^  Or, 


he  Cometh.    ^  Or,  through.    *  Gr. 
1  only  begotten  from  a  father. 


6.  There  came  a  man.  Of  Jesus  it  would  be  said,  "There  came  God,  who  became  flesh."  Of  John  it  is 
said,  "  There  came  a  man  Bent  from  God."  The  contrast  is  evident.  Jolin.  John  the  Baptist.  He  was  sew < /rowi 
God,  as  his  name  (God's  gracious  gift)  indicates.     The  name  was  given  him  by  God  (Luke  1 :13). 

7.  John  was  simply  a  witness,  and  the  subject  of  his  witnessing  was  the  Christ-life  (which  is  the  light  of  men). 
Throiigph  him.  Although  most  commentators  make  this  refer  to  John,  that  reference  appears  to  render  the 
sentence  very  tame,  —  "John  bore  witness,  that  all  might  believe  through  John."  We  prefer  (with  Grotius)  to 
refer  the  pronoun  to  "  light,"  and  read,  "John  bore  witness  of  the  light,  that  all  might  believe  through  it."  That 
is,  John  sought  to  hold  up  Jesus  and  his  life-giving  power,  so  that,  through  that  life  thus  bestowed,  all  might  be 
true  and  enlightened  believers  in  the  grace  of  God. 

8.  He  was  not  the  light.  John  was  a  burning  and  shining  lamp  (chap.  5:  35),  but  not  the  sunlight  of 
heaven,  as  was  Jesus  with  his  life-giving  power. 

9.  The  margin  seerag  to  have  the  true  rendering,  "  the  true  light,  which  lighteth  every  man,  was  coming  into 
the  world."  That  is,  John  was  not  the  light;  but,  while  John  was  preaching,  the  true  light  was  in  process  of 
appearing.  The  true  light  (Christ's  life-power)  is  spoken  of  as  that  which  lighteth  every  man;  that  is,  which  aloue 
can  enlighten  the  heart  of  man. 

10.  11.  Two  facts  are  stated  of  the  true  light.  First,  he  was  in  the  world  (i.e.,  always).  The  world  was  mada 
through  him.  But  the  world  ignored  him.  This  refers  to  the  light  as  knowable  from  nature,  and  from  the  teachings 
of  prophecy  and  type.  The  light  is  identified  with  the  Word  (compare  verses  3  and  10),  although  from  verse  4  we 
see  that  the  light  was  the  communicated  life-power  of  the  Word.  That  life-power  of  Christ  was  always  in  the 
world ;  and  through  it  the  holj'  men  of  old  were  saved,  although  the  great  mass  of  men  ignored  it.  The  second  fact 
regarding  the  light  is  the  incarnation.  He  came  unto  liis  own.  The  race  of  men  for  whom  he  suii'ered 
was  his  own  property  {to.  ISia)  by  creation.  To  that  race  he  came.  He  not  only  shone  as  the  light  in  type  and 
prophecy,  but  he  shone  in  the  character  of  a  living  man  among  men.  His  own  received  him  not.  His  own 
apparent  friends  (oi  ISioi)  rejected  him.  They  were  not  only  his  property,  but  had  by  their  privileges  and  profes- 
sion become  the  closer  associates  of  the  Christ.  These  are  the  Jews,  the  chosen  people  of  God.  Although  the 
prophets  prophesied  of  him,  they  would  not  receive  him  from  them  {-rrapiKa^oi'). 

13.  But  as  many  as  received  hi  in.  As  many  as  accepted  him  without  such  prophetic  deliverance 
ieXafiov) ;  that  is,  the  Gentile  believers.  The  right,  which  the  Jews  thought  they  possessed  exclusively  (Jer. 
31:9).  They  thought  they  had  a  right  to  be  the  children  of  God,  but  the  Gentiles  obtained  the  right  to  become 
the  children  of  God.  To  them  that  helieve  on  his  name.  They  trust  him  as  "the  light,"  for  that  is  the 
name  given  hira  in  this  whole  context.     Christ  spiritually  illuminates  them. 

13.  These  believers,  by  this  illumination,  become  the  children  of  God,  begotten  of  him  through  this  life-giving 
power  of  Christ.  This  begetting  is  to  be  distinguished  from  a  corporeal  begetting  ("  not  of  blood  "),  on  which  the 
Jews  relied ;  and  from  any  mere  action  of  a  natural  human  will,  as  is  seen  in  choosing  a  party  or  system  ("  not  of 
the  will  of  the  flesh  ") ;  and  from  any  action  of  external  human  power,  as  is  seen  in  the  massing  of  men  in  colonies 
or  armies  ("  nor  of  the  will  of  man  "). 

14.  The  Word,  bearing  this  life-giving  power  as  the  light  of  men,  became  flesh.  He  became  subject  to 
the  conditions  of  a  man  in  the  flesh.  He  was  not  a  phantom,  but  a  real  man  in  all  respects.  And  dwelt  among 
us.  As  in  margin,  "  and  tabernacled  among  us."  He  dwelt  in  his  own  earthly  tent  (2  Cor.  5:1),  as  we  do.  He 
partook  of  this  bodily  tent-life,  the  temporarj*  condition  preparatory  to  dwelling  in  the  "building  of  God."  There 
is  also  another  idea  connected  with  this  word.  The  Jewish  tabernacle  was  a  type  of  Christ  (see  how  Jesus  referred 
to  his  body  as  the  true  temple,  John  2:  21).  It  represented  the  dwelling  of  God  with  man.  The  Word,  therefore, 
becoming  flesh,  was  God  dwelling  in  Christ,  the  fulfilment  of  the  typical  tabernacle  (see  Col.  2:9.  "In  him 
dwelleth  all  the  fulness  of  the  Godhead  bodily").  And  we  beheld  his  glory,  etc.  An  Interjected  sen- 
tence, referring  to  the  glory  of  work  and  word  and  character  exhibited  by  our  Lord  as  man.  So  the  old  taber- 
nacle was  conspicuous  above  all  ihe  tents  of  Israel  by  the  glory  which  so  often  rested  upon  It,  and  shone  forth 
from  it.  Glory  as  of  the  only  begotten  from  the  Father.  The  stress  is  on  only,  and  not  on  begotten. 
It  was  just  such  a  glory  as  might  have  been  expected  from  one  who  was  peculiarly  and  uniquely  the  Son  of  God. 
Full  of  grace  and  truth.  The  common  combination  ascribed  to  God  in  the  Old  Testament.  He  deals  out  his 
grace  cousistently  with  truth.    The  Word,  when  iu  the  flesh,  showed  this  divine  trait. 

103 


John  testifieth 


ST.    JOHX,    I. 


of  Christ, 


15  ^  John  bare  witness  of  him,  and  cried,  saying. 
This  was  he  of  whom  I  spake,  He  that  cometh  after 
me  is  preferred  before  me :  for  he  was  before  me. 

16  And  of  his  fulness  have  all  we  received,  and 
grace  for  grace. 

17  For  the  law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ. 

18  No  man  hath  seen  God  at  any  time;  the  only 
begotten  Son,  which  is  in  the  bosom  of  the  Father, 
he  hath  declared  hun. 

19  IT  And  this  is  the  record  of  John,  when  the 
Jews  sent  priests  and  Levites  from  Jerusalem  to 
ask  him.  Who  art  thou? 

20  And  he  confessed,  and  denied  not;  but  con- 
fessed, I  am  not  the  Christ.  v 

21  And  they  asked  him.  What  then  ?  Art  thou 
Elias  ?  And  he  saith,  I  am  not.  Art  thou  that 
Prophet  ?   And  he  answered.  No. 

22  Then  said  they  unto  him.  Who  art  thou? 
that  we  may  give  an  answer  to  them  that  sent  us. 
What  sayest  thou  of  thyself  ? 

23  He  said,  I  am  the  voice  of  one  crying  in  the 
wilderness.  Make  straight  the  way  of  the  Lord,  as 
said  the  prophet  Esaias. 

24  And  they  which  were  sent  were  of  the 
Pharisees. 

25  And  they  asked  him,  and  said  unto  him.  Why 
baptizest  thou  then,  if  thou  be  not  that  Christ, 
nor  Elias,  neither  that  prophet  ? 

26  John  answered  them,  saying,  I  baptize  with 
water :  but  there  standeth  one  among  you,  whom 
ye  know  not; 

27  He  it  is,  who  coming  after  me  is  preferred 
before  me,  whose  shoe's  latchet  I  am  not  worthy 
to  unloose. 

28  These  things  were  done  in  Bethabara  beyond 
Jordan,  where  John  was  baptizing. 

29  IT  The  next  day  John  seeth  Jesus  coming 
unto  him,  and  saith,  Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world. 

30  This  is  he  of  whom  I  said,  After  me  cometh 
a  man  which  is  preferred  before  me:  for  he  was 
before  me. 


beareth  witness  of  him,  and  crieth,  saying, 
iThis  was  he  of  whom  I  said.  He  that 
cometh  after  me  is  become  before  me :  for 

16  he  was  "^before  me.    For  of  his  fulness  we 

17  all  received,  and  grace  for  grace.  For  the 
law  was  given  ^  by  Moses ;  gi-ace  and  truth 

18  came  ^  by  Jesus  Christ.  No  man  hath  seen 
God  at  any  time;  *the  only  begotten  Son, 
which  is  in  the  bosom  of  the  Father,  he 
hath  declared  /n)ii. 

19  And  this  is  the  witness  of  John,  when 
the  Jews  sent  unto  him  from  Jerusalem 
priests  and  Levites  to  ask  bin).  Who  art 

20  thou?  And  he  confessed,  and  denied  not; 
and  he   confessed,  I  am  not  the  Christ. 

21  And  they  asked  him,  What  then  ?  Art 
thou  Elijah  ?  And  he  saith,  I  am  not. 
Art  thou  the  prophet  ?    And  he  answered, 

22  No.  They  said  therefore  unto  him,  AVho 
art  thou  ?  that  we  may  give  an  answer  to 
them  that  sent  us.    What  sayest  thou  of 

23  thyself  ?  He  said,  I  am  the  voice  of  one 
crying  in  the  wilderness.  Make  straight 
the  way  of  the  Lord,  as  said  Isaiah   the 

24  prophet.    ^  And  they  had  been  sent  from 

25  the  Pharisees.  And  they  asked  him,  and 
said  unto  him,  Why  then  baptizest  thou, 
if  thou  art  not  the  Christ,  neither  Elijah, 

26  neither  the  prophet?  John  answered 
them,  saying,  I  baptize  •'with  water:  in 
the  midst  of  you  standeth  one  whom  ye 

27  know  not,  even  he  that  cometh  after  me, 
the  latchet  of  whose  shoe  I  am  not  worthy 

28  to  unloose.  These  things  were  done  in 
''Bethany  beyond  Jordan,  where  John 
was  baptizing. 

29  On  the  morrow  he  seeth  Jesus  coming 
unto  him,  and  saith,  Behold,  the  Lamb  of 
God,   which  '^  taketh  away  the  sin  of  the 

;30  world!  This  is  he  of  Avliom  I  said.  After 
me  cometh  a  man  which  is  become  before 

31  me :  for  he  was  '^  before  me.  And  I  knew 
him  not;  but  that  he  should  be  made 
manifest  to  Israel,  for  this  cause  came  I 


Some  ancient  authorities  read  (t/iis  was  he  that  said).  ^  Gr.  _/irst  in  regard  of  me.  ^  Or,  through.  *  Many 
very  ancient  authorities  read  Ond  only  begotten.  ^  Or,  And  certain  had  beet}  sent  from  among  the  Phcirisets. 
*  Or,  in.    '  Many  ancient  authorities  read  Bethabarah,  some,  Bethurabuh.    *  Or,  beareth  the  sin. 


Grace  comes  from  Christ  to  • 


15.  Beareth  witness.     John  the  Baptist's  witness  never  ceases. 

16.  Of  his  fulness  of  grace  and  truth  (verse  14).     And  grace  for  grace. 
in  constantly  increasing  measure.     One  grace  comes  in  place  of  {avrl)  another. 

17.  The  law,  which  pointed  to  grace  and  truth,  was  given  by  (or  through)  Moses.     Grace  and  truth 
in  their  full  revelation  came  by  (or  through)  Jesus  Christ.    Herein  is  the  increment  of  grace  upon  grace  to 


18.  The  only  begotten  Son.  The  marginal  reading,  "God  only  begotten,"  is  found  in  the  Sinaitic  and 
Vatican  codices,  with  very  many  supporting  authorities,  and  must  have  been  a  very  early  alteration.  The  internal 
evidence  is  certainly  for  our  received  rendering.  He  is  the  Son  in  the  bosom  of  the  Father.  Declared  him. 
Set  him  forth,  or  interpreted  him. 

21.  The  prophet  predicted  by  Moses  (Deut.  18:  18),  who  was  evidently  expected  by  some  to  be  other  than 
the  Messiah. 

23.  See  on  Matt.  3  :  3. 

24.  The  Pharisees  naturally  wished  to  know  on  what  authority  .John  the  Baptist  undertook  to  teach  the 
people,  as  they  felt  that  his  popularity  would  interfere  with  their  influence. 

26.  .John  answers  by  referring  to  Jesus.  I  baptize  with  water.  That  is,  I  am  able  only  to  use  a  signifi- 
cant rite,  but  the  one  who  can  fulfil  the  meaning  of  that  rite  comes  after  me. 

28.  Bethany.  Not  to  be  confounded  with  the  Bethany  where  Mary  and  Martha  dwelt.  The  position  of  this 
Bethany  beyond  .Jordan  is  unknown.     The  reading  "  Bethabara  "  cannot  be  sustained. 

29.  On  the  morrow,  after  the  conversation  with  the  priests  and  Levites  sent  by  the  Pharisees.  That  emb.asey 
had  been  a  formal  and  deliberate  one.  Hence  it  is  made  here  a  starting-point  of  time.  Behold,  the  Lamb  of 
God,  etc.  John,  thiis  pointing  to  Jesus  approaching,  tells  the  Jews  that  Jesus  is  the  sacrifice  for  sin,  the  antitype 
of  all  the  sacrifices  which  had  been  offered,  and  also  proclaims  his  salvation  to  belong,  not  exclusively  to  the  Jews, 
but  to  all  the  world.  In  this  short  sentence  is  given  by  the  forerunner  the  universality  of  Jesus'  Messiahship  and  its 
sacrificial  character. 

31.  And  I  knew  him  not.    Rather,  "And  even  I  did  not  know  him."    John  was  related  to  Jesus  in  the 

194 


Calling  of  Andrew, 


ST.    JOIIX,    I. 


Peter,  and  Philip. 


31  And  I  knew  him  not:  but  that  he  should  be 
made  manifest  to  Israel,  therefore  am  I  come 
baptizing  with  water. 

32  And  John  bare  record,  saying,  I  saw  the 
Spirit  descending  from  heaven  like  a  dove,  and  it 
abode  upon  him. 

.33  And  I  knew  him  not:  but  he  that  sent  me  to 
baptize  with  water,  the  same  said  unto  me.  Upon 
whom  thou  shalt  see  the  Spirit  descending,  and 
remaining  on  him,  the  same  is  he  which  baptizeth 
with  the  Holy  Ghost. 

34  And  I  saw,  and  bare  record  that  this  is  the 
Son  of  God. 

35  1"  Again  the  next  day  after  John  stood,  and 
two  of  his  disciples; 

3(>  And  looking  upon  Jesus  as  he  walked,  he 
saith.  Behold  the  Lamb  of  God  ! 

37  And  the  two  disciples  heard  hhn  speak,  and 
they  followed  Jesus. 

.38  Then  Jesus  turned,  and  saw  them  following, 
and  saith  unto  them,  What  seek  ye  ?  They  said 
unto  him.  Rabbi,  (which  is  to  say,  being  inter- 
preted. Master,)  where  dwellest  thou? 

39  He  saith  unto  them.  Come  and  see.  They 
came  and  saw  where  he  dwelt,  and  abode  with 
him  that  day :  for  it  was  about  the  tenth  hour. 

40  One  of  the  two  which  heard  John  f<peak, 
and  followed  him,  was  Andrew,  Simon  Peter's 
brother. 

41  He  first  findeth  his  own  brother  Simon,  and 
saith  unto  him,  We  have  found  the  Messias,  which 
is,  being  interpreted,  the  Christ. 

42  And  he  brought  him  to  Jesus.  And  when 
Jesus  beheld  him,  he  said.  Thou  art  Simon  the 
son  of  Jona:  thoii  shalt  be  called  Cephas,  which 
is  by  interpretation,  A  stone. 

43  1  The  day  following  Jesus  would  go  forth 
into  (xalilee,  and  lindeth  Philip,  and  saith  unto 
him.  Follow  me. 

44  Jiow  Philip  was  of  Bethsaida,  the  city  of 
Andrew  and  Peter. 


32  baptizing  ^with  water.  And  John  bare 
witness,  saying,  I  have  beheld  the  Spirit 
descending  as  a  dove  out  of  heaven ;  and 

.33  it  abode  upon  him.  And  I  knew  him 
not:  but  he  that  sent  me  to  baptize  ^with 
water,  he  said  unto  me.  Upon  whomsoever 
thou  shalt  see  the  Spirit  descending,  and 
abiding   upon  him,  the  same  is  he   that 

.34  baptizeth  ^with  the  Holy  Spirit.  And  I 
have  seen,  and  have  borne  witness  that 
this  is  the  Son  of  God. 

3.5      Again  on  the  morrow  .John  was  stand- 

36  ing,  and  two  of  his  disciples ;  and  he 
looked    upon    Jesus    as    he   walked,   and 

37  saith.  Behold,  the  Lamb  of  God!  And 
the  two  disciples  heard   him  speak,  and 

38  they  followed  Jesus.  And  Jesus  turned, 
and  beheld  them  following,  and  saith  unto 
them,  What  seek  ye  ?  And  they  said  unto 
him.  Rabbi  (which  is  to  say,  being  inter- 
preted,  '^Master),   where    abidest    thou? 

39  He  saith  unto  them.  Come,  and  ye  shall 
see.  They  came  therefore  and  saw  where 
he  abode;  and  they  abode  with  him  that 

40  day:  it  was  about  the  tenth  hour.  One 
of  the  two  that  heard  John  speak,  and 
followed  him,  was  Andrew,  Simon  Peter's 

41  brother.  He  findeth  first  his  own  brother 
Simon,  and  saith  unto  him.  We  have 
found  the  Messiah  (which  is,  being  inter- 

42  preted,  ^  Christ).  He  brought  him  unto 
Jesus.  Jesus  looked  upon  him,  and  said, 
Thou  art  Simon  the  son  of  *  John:  thou 
shalt  be  called  Cephas  (which  is  by  inter- 
pretation, ^  Peter). 

43  On  the  morrow  he  was  minded  to  go 
forth  into  Galilee,  and  he  findeth  Philip: 
and   Jesus   saith   unto  him.  Follow  mco 

44  Now  Philip  was   from  Bethsaida,  of  the 

45  city  of  Andrew  and  Peter.  Philip  findeth 
Natnanael,  and  saith  unto  him,  We  have 


1  Or 


Or,  Teacher.     ^  That  is,  Anointed. 


Gr.  Jounes : 
Stone. 


called  in  Matt.  16 :  17,  Jonah.    "  That  is,  Jiock  or 


flesh,  and  yet  did  not  tjnow  that  he  was  the  Messiah  until  he  was  revealed  at  .Jordan.  Verses  32  and  33  show  how 
John  became  aware  of  this  fact.     John  had  been  proclaiming  one  of  whose  identity  he  was  ignorant. 

.3.3.  The  Spirit  descend  ing.  John,  as  well  as  Jesus,  saw  the  Spirit  descending  in  bodily  form,  like  a  dove; 
but  the  sight  was  probably  confined  to  them. 

35.  Again  on  the  morrow.  On  the  day  after  .Tesus  had  been  pointed  out  by  .John  (verse  29).  .Jesus  had 
been  baptized  more  than  forty  days  before,  and  had  returned  from  the  wilderness  to  the  place  of  .John's  baptis-m. 
John  ijnew  Jesus  as  a  holy  man  before  the  baptism,  and  hence  shrank  from  baptizing  him  (Matt.  3:14);  but  hia 
certainty  regarding  the  Messiahship  came  with  the  descent  of  the  Spirit  afterwards.  35.  Two  of  his  disciples. 
One  of  these  (we  see  from  verse  40)  was  xVndrew.     The  other  was  undoubtedly  .Jolin,  the  evangelist  and  apostle. 

37.  Tliey  followed  Jesus.  They  obeyed  the  direction  of  the  forerunner,  and  were  the  first  to  greet  the 
Messiah.     See  verse  41,  "  We  have  found  the  Messiah." 

38.  Which  is  to  say,  being  intei-preted,  Master.  John  wrote  his  Gospel  fifty  years  after  these  events, 
and  in  a  distant  land  :  hence  he  explains  -Jewish  tei-ras. 

39.  Tenth  hour.     Four  o'clock  in  the  afternoon. 

41.  MessiMli.  (Greek  "Christ.")  The  Hebrew  "Messiah"  (anointed).  He  findeth  first.  It  is  thought 
by  some  that  this  word  "  first"  indicates  a  second  finding,  and  that  was  the  finding  of  .Tames  by  .John. 

42.  Simon  the  son  of  John.  Although  the  Sinaitic  and  Vatican  manuscripts  read  .John,  yet  this  is  just 
Buch  a  case  as  may  depend  on  other  than  mere  manuscript  weight.  We  believe  tiie  reading  of  the  Alexandrian 
manuscript,  with  the  I^atin  and  Syri.ac  versions  (".Jonas"),  is  the  correct  one.  Peter.  The  Greek  of  Cepha  or 
Cephas,  which  is  Aramaic.  Peter  (or  Petros)  is  the  masculine  name  for  rock;  petra,  the  word  for  rock,  being 
feminine.     It  is  not  to  be  considered  the  same  as  the  Greek  common  noun  "  petros,"  which  means  a  "  stone." 

43.  On  the  morrow.  After  Simon  had  been  brought  to  Jesus.  It  was  the  second  day  after  the  baptism, 
and  the  third  day  after  the  embassy  of  priests  to  John.  Into  Galilee.  Jesus  had  come  from  Galilee  (Matt.  3  :  13) 
to  be  baptized  by  John,  and  now  he  returns  thither.  If  John's  place  of  baptism  was  near  Jericho,  then  the  dis- 
tance travelled  from  Nazareth  would  be  about  si.Kty-five  or  seventy  miles,  about  three  days'  journey  by  Oriental 
calculation.     However,  Bethany  (where  .John  liaptized)  may  have  been  much  nearer  Galilee. 

44.  Bethsaida.  On  the  west  side  of  the  Sea  of  Galilee,  near  Capernaum.  The  word  means  "house  of 
fish." 

4-'i.  Nathanael.  Supposed  to  be  the  same  as  Bartholomew.  Moses  and  the  prophets.  The  name  tor 
the  Scriptures. 


195 


Christ  tnrneth 


ST.    JOIIX,    II. 


water  into  wine. 


45  Philip  finilotli  Xathanacl,  and  saith  unto 
liini,  We  have  found  him,  of  wliom  Moses  in  tlie 
law,  and  the  i^rophets,  did  write,  Jesus  of  Naza- 
reth, the  son  of  Joseph. 

46  And  Nathanael  said  unto  him,  Can  there  any 
good  thing  come  out  of  Nazareth  ?  Philip  saith 
unto  him,  Come  and  see. 

47  Jesus  saw  Nathanael  coming  to  him,  and 
saith  of  him,  Behold  an  Israelite  indeed,  in  whom 
is  no  guile ! 

48  Nathanael  saith  unto  him.  Whence  knowest 
thou  me  ?  Jesus  answered  and  said  unto  him. 
Before  that  Philip  called  thee,  when  thou  wast 
under  the  fig  tree,  I  saw  thee. 

49  Nathanael  answered  and  saith  unto  him, 
Eabbi,  thou  art  the  Son  of  God;  thou  art  the 
King  of  Israel. 

50  Jesus  answered  and  said  unto  him.  Because  I 
said  unto  thee,  I  saw  thee  under  the  fig  tree,  believ- 
est  thou  ?  thou  shalt  see  greater  things  than  these. 

51  And  he  saith  unto  him.  Verily,  verily,  I  say 
unto  you,  Hereafter  ye  shall  see  heaven  open,  and 
the  angels  of  God  ascending  and  descending  upon 
the  Son  of  man. 


found  him,  of  whom  Moses  in  the  law, 
and  the  prophets,  did  Avrite,  Jesus  of  Naza- 
40  reth,  the  son  of  Joseph.  And  Nathanael 
said  unto  him.  Can  any  good  thing  come 
out  of  Nazareth  ?    Philip  saith  unto  him, 

47  Come  and  see.  Jesus  saw  Nathanael  com- 
ing to  him,  and  saith  of  him.  Behold,  an 
Israelite   indeed,   in  whom    is    no   guile! 

48  Nathanael  saith  unto  him.  Whence  know- 
est thou  me  ?  Jesus  answered  and  said 
unto  him.  Before  Philip  called  thee,  when 
thou  wast  under  the  fig  tree,  I  saw  thee. 

49  Nathanael  answered  him,  Pvabbi,  thou  art 
the  Son  of  God ;  thou  art  King  of  Israel, 

50  Jesus  answered  and  said  unto  him,  Be- 
cause I  said  unto  thee,  I  saw  thee  under- 
neath the  fig  tree,  believest  thou?    thou 

51  shalt  see  greater  things  than  these.  And 
he  saith  unto  him.  Verily,  yerily,  I  say 
unto  you.  Ye  shall  see  the  heaven  opened, 
and  the  angels  of  God  ascending  and  de- 
scending upon  the  Son  of  man. 


46.  Can  any  good  thing  coiue  out  of  Nazareth?  The  place  seems  to  have  been  small,  aud  not  noted 
for  any  thing. 

47.  An  Israelite  indeed.  One  who  rightly  fills  the  name  of  Israel  (prince  with  God).  No  guile. 
Nathanael's  was  an  open,  candid  character.     His  religion  was  unfeigned. 

.50.  Underneath  the  flj;  tree.  Describing  the  position  of  Nathanael  at  a  time  when  Jesus  was  far  away. 
This  decided  Nathanael.     The  sign  proved  Jesus  to  be  the  Messiah,  as  Philip  had  asserted. 

.51.  Verily,  verily  (Greek,  amen,  amen).  The  Hebrew  for  "  true."  Used  double  in  Num.  5:22,  Neh.  8:6, 
and  Ps.  41 :  14,  72 :  19,  89 :  53.  The  "  hereafter  "  of  the  old  version  is  omitted.  If  reuined,  it  should  be  rendered 
"henceforth"  (airopri).  It  is  easier  to  imagine  it  accidentally  dropped  than  to  have  been  inserted.  The  angels  of 
God  were  seen  ascending  and  descending  on  Jacob's  ladder.  Christ  is  that  which  was  betolieued  by  the  ladder. 
On  him,  as  the  bond  of  union  between  earth  and  heaven,  the  angels  carry  up  our  prayers,  and  bring  down  the 
answers  (see  Dan.  10 :  12).  This  great  fact  would  now  be  made  known  to  the  world.  Nathanael  and  the  rest  would 
see  the  character  of  Jesus  and  his  work  as  connecting  earth  and  heaven. 


CHAPTER    II. 

1.  Christ  tnrneth  water  into  wine,  12,  departeth  into  Capernaum,  and  to  Jerusalem,  14.  where  he  purgeth  the 
temple  of  buyers  and  sellers.  19.  He  foretelleth  his  death  and  resurrection.  23.  Many  believed  because  of 
his  miracles,  but  he  would  not  trust  himself  with  them. 


1  And  the  third  day  there  was  a  marriage  in 
Cana  of  Galilee;  and  the  mother  of  Jesus  was 
there : 

2  And  both  Jesus  was  called,  and  his  disciples, 
to  the  marriage. 

;}  And  when  they  wanted  wine,  the  mother  of 
Jesus  saith  unto  him.  They  have  no  wine. 

4  Jesus  saith  unto  her.  Woman,  what  have  I  to 
do  with  thee  ?  mine  hour  is  not  yet  come. 


1  And   the  third  day  there  Avas   a  mar- 
riage in  Cana  of  Galilee;  and  the  mother 

2  of  Jesus  was  there :  and  Jesus   also  was 
bidden,  and  his  disciples,  to  the  marriage. 

3  And  when  the  wine  failed,  the  mother  of 
Jesus  saith  unto  him.  They  have  no  wine. 

4  And  Jesus  saith  unto  her,  AVoman,  what 
have  I  to  do  with  thee  ?  mine  hour  is  not 


1.  The  third  day.  After  the  departure  from  the  baptizing-place  (chap.  1:43).  Cana  of  Galilee.  Sorae 
place  this  in  the  plain  Buttauf,  at  a  site  supposed  to  be  called  Kana-el-jelil.  The  more  common  identification  is  with 
Kefr  Kenna,  about  four  miles  north  of  Nazareth.  The  mother  of  Jesus  was  there.  She  seems  to  have  been 
already  there  when  Jesus  and  his  six  disciples  arrived. 

3.  They  have  no  wine.  His  mother  was  probably  expecting  his  speedy  manifestation  as  the  Messiah.  She 
had  treasured  up  in  her  heart  all  the  wonders  of  his  birth  aud  life,  and  must  have  felt  that  his  journey  to  John  meant 
something  important  in  his  career.  Perhaps  also  his  manner  and  appearance  had  changed,  assuming  a  more  exalted 
aud  heavenly  character,  after  his  baptism,  and  long  experience  in  the  wilderness. 

4.  Woman,  what  have  I  to  do  with  thee?  The  title  "woman"  is  not  harsh  (see  chap.  19:25).  But 
the  phrase,  "  wliat  have  I  to  do  with  thee?  "  (n'  eVo'i  Ka\  aoi)  is  always  used  in  rebuke,  in  the  Old  Testament  and  in 
the  New,  as  also  in  the  classics.  Mary  exhibited  too  much  haste  on  her  part,  with  a  tinge  of  selfishness,  a  desire  to 
have  herself  honored  in  iiis  glory.  Mine  hour  is  not  yet  come.  But  Christ's  hour  had  conic.  The  words 
oiTTu)  i)K€i  ri  i^pa  /jlov  are  clearly  a  question,  "Is  not  mine  hour  yet  come?  "  AVas  it  not  the  hour  for  Christ  to 
assume  the  fuluess  of  his  ofiice,  and  no  longer  be  directed  even  by  his  human  mother? 

196 


Christ  purgeth 


ST.    JOHN,    TT. 


the  temple. 


5  His  mother  saitli  unto  tlie  servants,  What- 
soever lie  saith  unto  you,  do  it. 

6  And  there  were  set  there  six  waterpots  of 
stone,  after  the  manner  of  the  purifying  of  the 
Jews,  containing  two  or  three  firkins  apiece. 

7  Jesus  saith  unto  them.  Fill  the  waterpots 
with  water.     And  they  tilled  them  up  to  the  hrim. 

8  And  he  saith  unto  them.  Draw  out  now,  and 
hear  unto  the  governor  of  the  feast.  And  they 
hare  //. 

9  When  the  ruler  of  the  feast  had  tasted  the 
water  that  was  made  wine,  and  knew  not  whence 
it  was:  (but  the  servants  which  drew  the  water 
knew;)  the  governor  of  the  feast  called  the  bride- 
groom, 

10  And  saith  unto  him,  Everyman  at  the  begin- 
ning doth  set  forth  good  wine;  and  when  men 
have  well  drunk,  then  that  which  is  worse:  but 
thou  hast  kept  the  good  wine  until  new. 

11  This  beginning  of  miracles  did  Jesus  in 
Cana  of  Galilee,  and  manifested  forth  his  glory; 
and  his  disciples  believed  on  him. 

12  IF  After  this  he  went  down  to  Capernaum, 
he,  and  his  mother,  and  his  brethren,  and  his 
disciples:  and  they  continued  there  not  many  days. 

i;i  H  And  the  Jews'  passover  was  at  hand,  and 
Jesus  went  up  to  Jerusalem, 

14  And  found  in  the  temple  those  that  sold  oxen 
and  sheep  and  doves,  and  the  changers  of  money 
sitting: 

15  And  when  he  had  made  a  scourge  of  small 
cords,  he  drove  them  all  out  of  the  temple,  and  the 
sheep,  and  the  oxen;  and  poured  out  the  changers' 
money,  and  overthrew  the  tables; 

16  And  said  unto  them  that  sold  doves.  Take 
these  things  hence;  make  not  my  Father's  house 
an  house  of  merchandise. 

17  And  his  disciples  remembered  that  it  was 
written,  The  zeal  of  thine  house  hath  eaten  me  up. 

18  1  Then  answered  the  Jews  and  said  unto 
him.  What  sign  shewest  thou  unto  us,  seeing  that 
thou  doest  these  things  ? 


5  yet  come.  His  mother  saith  unto  the  ser- 
vants. Whatsoever  he  saith  unto  you,  do 

6  it.  Now  there  were  six  waterpots  of  stone 
set  there  after  the  Jews'  manner  of  purify- 
ing, containing  two  or  three  firkins  apiece. 

7  Jesus  saith  unto  them.  Fill  the  waterpots 
with  water.     And  they  filled  them  up  to 

8  the  brim.  And  he  saith  unto  them.  Draw 
out  now,  and  bear  unto  the  ^  ruler  of  the 

9  feast.  And  they  bare  it.  And  when  the 
ruler  of  the  feast  tasted  the  water  2  now 
become  wine,  and  knew  not  whence  it  was 
(but  the  servants  which  had  drawn  the 
water  knew),  the  ruler  of  the  feast  calleth 

10  the  bridegroom,  and  saith  unto  him, 
Every  man  setteth  on  first  the  good  wine ; 
and  when  men  have  drunk  freely,  t/ien 
that  which  is  worse:  thou  hast  kept  the 

11  good  wine  until  now.  This  beginning  of 
his  signs  did  Jesus  in  Cana  of  Galilee,  and 
manifested  his  glory ;  and  his  disciples  be- 
lieved on  him. 

12  After  this  he  went  down  to  Capernaum, 
he,  and  his  mother,  and  his  brethren,  and 
his  disciples:  and  there  they  abode  not 
many  days. 

13  And  the  passover  of  the  Jews  was  at 
hand,  and   Jesus  went  up  to  Jerusalem. 

14  And  he  found  in  the  temple  those  that 
sold  oxen  and  sheep  and  doves,  and  the 

15  changers  of  money  sitting:  and  he  made 
a  scourge  of  cords,  and  cast  all  out  of  the 
temple,  both  the  sheep  and  the  oxen ;  and 
he  poured  out  the  changers'  money,  and 

16  overthrew  their  tables ;  and  to  them  that 
sold  the  doves  he  said.  Take  these  things 
hence;    make   not  my  Father's   house   a 

17  house  of  merchandise.  His  disciples  re- 
membered that  it  was  written.  The  zeal  of 

18  thine  house  shall  eat  me  up.  The  Jews 
therefore  answered  and  said  unto  him, 
What  sign  shewest  thou  unto  us,  seeing 


Or,  steward.    *  Or,  that  it  had  bee 


5.  Unto  the  servants.  This  shows  that  Mary  had  had  some  intimation  that  Jesus  would  perform  a  miracle, 
and  use  the  servants  in  its  performance. 

6.  Waterpots.  Large  jars  used  for  purposes  of  ablution  at  feasts.  Firkins.  The  Greelt  word  (MerpTjT^?) 
means  a  measure  of  nine  gallons.  Each  jar  would  thus  hold  about  twenty-two  gallons,  and  the  whole  amount  of 
liquid  in  the  six  when  full  would  be  a  hundred  and  thirty-two  gallons.  The  marriage  was  a  prominent  one,  and 
perhaps  a  thousand  persons  were  present  as  guests;  so  that  this  amount  of  wine  would  not  be  out  of  proportion  to 
the  need.  The  notion  that  the  waterpots  were  filled  by  the  servants  for  the  uses  of  ablution,  and  the  "  drawing  "  for 
the  ruler  of  the  feast  vans  from  the  well,  is  ingenious;  but  the  interpretation  is  not  natural.  The  verb  (oi'tAcuj)  is  used 
for  drawing  liquid  from  any  receptacle.  In  the  "  Metalleis  "  of  Pherecrates  (lines  30,  31,  of  the  first  fragment),  we 
find  "  full  goblets  of  dark  flower-scented  wine  they  were  drawing  (^rivrKow)  through  a  funnel  for  IhOse  wishing 
to  drink." 

8.  Rnler  of  the  feast.     The  master  of  the  ceremonies  appointed  for  the  occasion. 

9.  Calleth  the  bridegroom.  The  feast  was  at  the  bridegroom's  house.  The  fact  that  the  ruler  of  the 
feast  called  him  at  this  time  shows  the  marked  excellence  of  this  later  wine. 

10.  Then  that  which  is  worse.     Because  the  palate  is  not  so  able  to  discriminate. 

11.  This  beginning.  It  was  the  opening  of  a  constant  stream  of  miraculous  signs  to  flow  for  three  years. 
His  glory.     Here  it  was  his  power  over  nature. 

13.  Capernanm.  See  on  Matt.  8:  .5.  Not  many  days.  If  the  Passover  was  about  the  first  of  April,  we 
may  place  our  Lord's  baptism  about  the  first  of  February  preceding.  Of  Ihc  sixty  days,  he  had  spent  forty  in  the 
wilderness.  This  would  leave  twenty  days  for  his  going  and  coming  from  Galilee,  and  his  brief  abode  in  Capernaum 
before  going  to  the  Passover  (verse  13). 

13.  The  passover  of  the  Jews.  .John  is  writing  far  away  from  Judaea,  and  long  after  the  destruction  of 
Jerusalem ;  hence  this  style  of  reference  to  the  Passover.  For  the  account  of  the  Passover  as  established  originally, 
see  Exod.  12. 

14.  In  the  temple.  Xot  in  the  temple-building  (i-ad?),  but  in  the  temple-area  (iepoi/).  The  animals  were  for 
sacrifice,  and  the  money  for  exchanging  with  the  foreign  coin  brought  by  the  worshippers  from  afar. 

1.5.  He  did  not  use  the  scourge  upon  the  men.  His  action  was  so  supernaturally  grand,  that  there  was  no 
questioning  it  on  the  part  of  the  money-makers.     They  straightway  retire. 

17.  See  Ps-  69:  9.  This  psalm  is  thoroughly  Messianic.  The  future  is  the  true  reading,  and  very  naturally 
from  the  jiiophetic  nature  of  a  Messianic  psalm.     The  Seventy  has  the  past. 

18.  The  Jews.     -Not  the  traders,  who  had  felt  his  authority.  • 


Christ  teachett  Nicodenma 


ST.    JOHX,    III. 


the  necessity  of  regeneration. 


19  Jesus  answered  and  said  unto  them,  Destroy 
this  temple,  and  in  three  days  I  will  raise  it 
up. 

20  Then  said  the  Jews,  Forty  and  six  years  was 
this  temple  in  building,  and  wilt  thou  rear  it  up 
in  three  days  ? 

21  But  he  spake  of  the  temple  of  his  body. 

22  AVhen  therefore  he  was  risen  from  the  dead, 
his  disciples  remembered  that  he  had  said  this 
unto  them;  and  they  believed  the  scripture,  and 
the  word  which  .Jesus  had  said. 

23 1  Now  when  he  was  in  Jerusalem  at  the 
passover,  in  the  feast  duy,  many  believed  in  his 
name,  when  they  saw  the  mii-acles  which  he 
did. 

24  But  Jesus  did  not  commit  himself  unto  them, 
because  he  knew  all  men, 

2.J  And  needed  not  that  any  should  testify  of 
man :  for  he  knew  \\hat  was  in  man. 


19  that  thou  doest  these  things  ?  Jesus  an- 
swered and  said  unto  them,  Destroy  this 
1  temple,  and  in  three  days  I  will  raise  it 

20  up.  The  Jews  therefore  said,  Forty  and 
six  years  was  this  Heniple  in  building, 
and  wilt  thou  raise  it  up  in  three  days  V 

21  But  he  spake  of  the  '  temple  of  his  body. 

22  When  therefore  he  was  raised  from  the 
dead,  his  disciples  remembered  that  he 
spake  this;  and  they  believed  the  serip- 
tiu-e,  and  the  word  which  Jesus  had  said. 

23  Now  when  he  was  in  Jerusalem  at  the 
passover,  during  the  feast,  many  believed 
on  his  name,  beholding  his  signs  which  he 

24  did.    But  Jesus  did  not  trust  himself  unto 

25  them,  for  that  he  knew  all  men,  and  be- 
cause he  needed  not  that  any  one  should 
bear  witness  concerning  -^  man ;  for  he  him- 
self knew  what  was  in  man. 


Or,  stmctuari/.    ^  Or,  a  ; 


;  for  .  .  .  the  man. 


19.  When  hypocrites  asked  of  .Jesus  a  sign,  he  gave  them  one  which  they  could  not  understand.  These  Jews 
had  signs  enough  to  convince  them.  Destroy  this  temple.  A  different  word  from  that  in  verse  14.  It  is  vao';, 
which  is  the  inner  building,  comprising  the  sanctuary  and  the  Holy  of  holies.  This  was  the  type  of  Christ's  body,  in 
which  God's  fulness  dwelt  on  earth  among  men.  So  when  Christ  called  hie  body  the  temple,  he  was  using  exact 
language,  though  enigmatical  to  the  .Jews. 

20.  Forty  and  six  years,  etc.  The  temple  (in  its  form  at  this  time)  wa8  begun  by  Herod  the  Great,  and 
was  not  completed  till  thirty-live  years  after  the  death  of  Christ.  The  Jews  here  refer  to  its  then  state  of  semi- 
completion.    It  was  eventually  eighty -four  years  in  building. 

23.  His  disciples  remembered.     Prophecy  is  given  largely  for  memory  after  the  event. 

23.  During  the  feast.  Literally  "at  the  feast,"  added  in  distinction  from  the  actual  Passover-meal,  and 
referring  to  the  feast  of  unleavened  bread  for  seven  days  following. 

24.  But  Jesus  did  not  trust  himself,  etc.  Rather,  "But  on  his  part  Jesus  did  not  trust  himself,"  etc. 
They  were  belii'i-t'i-is  in  the  wonders,  but  not  in  the  spirit,  of  Christ. 

25.  He  himself  knew  what  was  in  man,  and  yet  he  chose  Judas  as  one  of  the  twelve. 


CHAPTER    III. 

1,  Christ  teacheth  Nicodemns  the  necessity  of  regeneration,  14.  Of  faith  in  his  death.  16.  The  great  love  of 
God  towards  the  world.  18.  Condemnation  for  unbelief.  23.  The  baptism,  witness,  and  doctrine  of  John 
concerning  Christ. 


1  There  was  a  man  of  the  Pharisees,  named 
Nicodemus,  a  ruler  of  the  Jews: 

2  The  same  came  to  Jesus  by  night,  and  said 
unto  him,  Kabbi,  we  know  that  thou  art  a  teacher 
come  from  God :  for  no  man  can  do  these  miracles 
that  thou  doest,  except  God  be  with  him. 

3  Jesus  answered  and  said  unto  him,  Yerily, 
verily,  I  say  unto  thee.  Except  a  man  be  born 
again,  he  cannot  see  the  kingdom  of  God. 

4  Nicodemus  saith  unto  him.  How  can  a  man 
be  born  when  he  is  old  '?  can  he  enter  the  second 
time  into  his  mother's  womb,  and  be  born  ? 


1  Now  there  was  a  man  of  the  Pharisees, 
named   Nicodemus,  a  ruler  of  the  Jews: 

2  the  same  came  imto  him  by  night,  and 
said  to  him,  Kabbi,  we  know  that  thou 
art  a  teacher  come  from  God :  for  no  man 
can  do  these  signs  that  thou  doest,  except 

3  God  be  with  him.  Jesus  answered  and 
said  unto  him.  Verily,  verily,  I  say  unto 
thee.  Except  a   man   be   born  ^anew,  he 

4  cannot  see  the  kingdom  of  God.  Nico- 
demus saith  unto  him.  How  can  a  man  be 
born  when  he  is  old?  can  he  enter  a  second 
time    into    his   mother's   womb,   and   be 


1  Or,  from  above. 


1.  Nicodemus.  A  Greek  name.  Greek  names  were  common  among  the  Jews  after  the  time  of  Alexander 
the  Great.  For  further  notices  of  Nicodemus,  see  chap.  7  :  50,  and  chap.  19  :  39.  A  ruler  of  the  Jews.  One  of 
the  Sanhedrim. 

2.  IJy  niji^ht.    Through  lack  of  moral  courage  (compare  chap.  19:  38). 

3.  Be  born  anew.  The  marginal  reading  "from  above"  is  the  original  meaning  of  the  word,  but  the 
Hellenistic  usage  as  "  anew  "  or  "  again  "  is  also  clear.  See  Josephus,  A.  J.,  1, 18,  3,  and  Gal.  4  :  9.  The  kingdom 
of  God  is  certainly  here  the  true  spiritual  kingdom  (chap.  18:  36)  of  which  Christ  is  king,  the  subjects  of  which 
are  united  to  Chiist  by  faith,  being  renewed  in  their  hearts  by  the  Spirit  of  God. 

4.  How'can  a  man  be  born  when  he  is  old?  Nicodemus,  as  a  sensible  man,  must  have  known  that 
Jesus  did  not  refer  to  a  natural  birth.  The  eightysevenlh  psalm  speaks  of  a  second  birth  in  Zion ;  the  first  birlli 
being  in  Philistia,  Tyre,  or  Ethiopia.  Nicodemus,  like  the  Jews  generally,  applied  that  psalm  to  proselytes,  and 
counted  the  new  birth  as  meaning  the  union  of  a  Gentile  by  circumcision  with  thi;  Jewish  i)eoi)le.  With  this  idea  i'l 
his  mind,  he  did  not  see  how  Jesus  could  apply  the  necessity  of  a  new  birth  to  him  who  was  a  Jew  by  blood.  It  was 
like  lelliiig  a  man  to  be  physically  born  agai.i  when  he  was  old. 

198 


NICODEMUS    COMING    TO    JESUS    I3Y    NIGHT 


The  great  love  of  God 


ST.  joiix,  in. 


towards  the  world. 


5  Jesus  answered,  Yerily,  verily,  I  say  unto 
tliee,  Except  a  man  be  born  of  water  and  of  the 
iSpIrit,  he  cannot  enter  into  the  kingdom  of  God. 

(3  That  which  is  born  of  the  flesh  is  flesh;  and 
that  whicli  is  born  of  the  Spirit  is  spirit. 

7  Marvel  not  that  I  said  unto  thee,  Ye  must  be 
born  again. 

8  The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof,  but  canst  not  tell 
whence  it  cometh,  and  whither  it  goetli:  so  is 
every  one  that  is  born  of  the  Spirit. 

9  Nicodeinus  answered  and  said  unto  him,  How 
can  these  things  be  ? 

10  Jesus  answered  and  said  unto  him,  Art  thou 
a  master  of  Israel,  and  knowest  not  these  things  ? 

11  Verily,  verily,  I  say  unto  thee.  We  speak 
that  we  do  know,  and  testify  that  we  have  seen; 
and  ye  receive  not  our  witness. 

12  If  I  have  told  you  earthly  things,  and  ye 
believe  not,  how  shall  ye  believe,  if  I  tell  you 
of  heavenly  things  ? 

13  And  no  man  hath  ascended  up  to  heaven, 
biit  he  that  came  down  from  heaven,  even  the 
Son  of  man  which  is  in  heaven. 

.  14  If  And  as  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted 
up: 

15  That  whosoever  believeth  in  him  should  not 
perish,  but  have  eternal  life. 

1(3  IT  For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth 
in  him  should  not  perish,  but  have  everlasting  life. 

17  For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world ;  but  that  the  world  through 
him  might  be  saved. 

18  IT  He  that  believeth  on  him  is  not  con- 
demned :  but  he  that  believeth  not  is  condemned 
already,  because  he  hath  not  believed  in  the  name 
of  the  only  begotten  Son  of  God. 


5  born?  Jesus  answered.  Verily,  verily,  I 
say  unto  thee.  Except  a  man  be  born  of 
water  and  the  Spirit,  he  cannot  enter  into 

6  the  kingdom  of  God.  That  which  is  born 
of  the  flesh  is  flesh;  and  that  which   is 

7  born  of  the  Spirit  is  spirit.  Marvel  not 
that  I  said  unto  thee,  Ye  must  be   born 

8  lanew.  ^fhe  wind  bloweth  where  it 
listeth,  and  thou  hearest  the  voice  thereof, 
but  knowest  not  whence  it  cometh,  and 
whither  it  goeth :  so  is  every  one  that  is 

9  born  of  the  Spirit.  Nicodenms  answered 
and  said  unto  him,  How  can  these  things 

10  be?  Jesus  answered  and  said  unto  him, 
Art  thou  the  teacher  of  Israel,  and  under- 

11  standest  not  these  things?  Verily,  verily, 
I  say  unto  thee,  We  speak  that  we  do 
know,  and  bear  witness  of  that  we  have 

12  seen;  and  ye  receive  not  our  witness.  If 
I  told  you  earthly  things,  and  ye  believe 
not,  how  shall   ye   believe,  if   I   tell   you 

13  heavenly  things  ?  And  no  man  hath  as- 
cended into  heaven,  but  he  that  descended 
out    of   heaven,   even  the  Son   of    man, 

14  3  which  is  in  heaven.  And  as  Moses  lifted 
up  the  serpent  in  the  wilderness,  even  so 

15  must  the  Son  of  man  be  lifted  up:  that 
whosoever  ''believeth  may  in  him  have 
eternal  life. 

16  For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  be- 
lieveth on   him    should   not   perish,    but 

17  have  eternal  life.  For  God  sent  not  the 
Son  into  the  world  to  judge  the  world ;  but 
that  the  world  should  be  saved  through 

18  him.  He  that  believeth  on  him  is  not 
judged:  he  that  believeth  not  hath  been 
judged  already,  because  he  hath  not  be- 
lieved on  the  name  of  the  only  begotten 


Or,  from  above.    ^  Or,  The  Spirit  breatheth.    ^  Many  ancient  authorities  omit  ichich  is  in  heaven. 

in  him  may  have. 


Or,  believeth 


5.  Except  a  man  be  born  of  water  and  the  Spirit.  Unless  a  man  be  born  again,  not  only  in  the  out- 
ward sense  of  connection  with  God's  church,  but  also  in  the  inward  sense  of  a  spiritual  change.  The  "water" 
stands  for  the  rites  generally  connected  with  the  reception  of  a  proselyte. 

6.  That  which  is  born  of  the  flesh,  etc.  The  outward  rite  avails  nothing  if  the  fleshly  nature  remains. 
Such  a  union  with  God's  church,  if  made  or  held  in  a  carnal  way,  is  only  carnal.     There  must  be  a  spiritual  change. 

7.  Marvel  not.     The  Jew  needed  this  new  birth  as  much  as  any. 

8.  This  verse  can  better  read,  "  The  Spirit  breatheth  where  he  willeth,  and  thou  hearest  his  voice,  but 
linowest  not  whence  he  cometh  and  whither  he  goeth;  so  is  every  one  -who  is  born  (or  begotten)  of  the 
Spirit."  The  child  is  like  the  father.  The  Spirit's  movements  are  mj'sterious,  and  so  the  movements  of  godliness 
in  the  heart  are  mysterious  to  the  world. 

9.  How  can  these  thing^s  be?  They  involved  a  complete  revolution  in  the  ecclesiastical  ideas  of  Nicode- 
mus,  who  had  been  an  adherent  of  a  formal  religion. 

10.  Art  thou  the  teacher,  etc.  The  teacher,  in  the  sense  of  being  one  of  the  guild  of  teachers  recognized 
by  the  nation.  And  understandest  not  these  things?  Dost  not  recognize  them  when  I  show  them  to 
thee? 

11.  We  speak.    I,  Jesus,  and  these  disciples  of  mine,  tell  what  I  know,  and  they  have  experienced. 

12.  Heavenly  things.  Things  that  have  no  visible  experiences  here,  but  must  be  taught  by  a  heavenly 
messenger,  and  received  by  faith. 

13.  No  man  hath  ascended  into  heaven.  No  living  man  has  ever  gone  up  to  heaven  to  bring  down  this 
knowledge.  This  is  no  denial  -that  the  godly  of  the  ages  before  had  gone  to  heaven.  AVhich  is  iii  heaven. 
The  heaven-dweller  (6  u)!/  Iv  tw  ovpavtii).     The  words  are  omitted  in  the  Sinaitic  and  Vatican  codices. 

14.  And  as  Moses,  etc.  The  "and"  connects  the  two  mentions  of  the  Son  of  man,  "he  that  descended 
out  of  heaven,"  and  "the  Son  of  man^must  be  lifted  up."  The  Son  of  man  came  down  from  heaven  to  reveal 
"  heavenly  things,"  and  he  also  is  to  be  lifted  up  as  a  sign  and  means  of  eternal  life  to  sinners.  The  brazen  serpent 
(Num.  21:  9)  was  a  sign  of  deliverance  through  the  punishment  of  sin,  the  tormentor  of  the  race;  and  it  was  a 
means  of  deliverance  to  all  who  looked  on  it.  The  expiation  by  substitution  was  clearly  denoted  by  it.  Christ  was 
slain  for  our  sins. 

16.  For  God  so  loved.  The  cause  behind  all  was  God's  love.  Only  begotten.  The  emphasis  is  In  the 
"only." 

17.  To  judge  the  world  ;  that  is,  in  condemnation,  as  the  Old  Version  rightly  has  It.    So  In  verses  18  and  19. 

18.  Condemnation  rests  upon  all  men.  The  exceptional  condition  is  found  in  union  with  the  divine  man,  the 
only  begotten  Sou  of  God. 

199 


Tiie  biptism,  witness,  and  doctrine  of 


ST.  jorix,  III. 


John  concerning  Christ. 


19  And  this  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were 
evil. 

20  For  every  one  that  doeth  evil  hateth  the 
light,  neither  cometh  to  the  light,  lest  his  deeds 
should  be  reproved. 

21  But  he  that  doeth  truth  cometh  to  the  light, 
that  his  deeds  may  be  made  manifest,  that  they 
are  wrought  in  God. 

22  H  After  these  things  came  Jesus  and  his  dis- 
ciples into  the  land  of  Judaea;  and  there  he  tarried 
with  them,  and  baptized. 

23  IT  And  John  also  was  baptizing  in  ^non 
near  to  Salim,  because  there  was  much  water 
there :  and  they  came,  and  were  baptized. 

24  For  John  was  not  yet  cast  into  prison. 

25  U  Then  there  arose  a  question  between  some 
of  John's  disciples  and  the  Jews  about  puri- 
fying. 

26  And  they  came  unto  John,  and  said  unto 
him,  Kabbi,  he  that  was  with  thee  beyond  Jordan, 
to  whom  thou  bearest  witness,  behold,  the  same 
baptizeth,  and  all  men  come  to  him. 

27  John  answered  and  said,  A  man  can  receive 
nothing,  except  it  be  given  him  from  heaven. 

28  Ye  yourselves  bear  me  witness,  that  I  said, 
I  am  not  the  Christ,  but  that  I  am  sent  before 
him. 

29  He  that  hath  the  bride  is  the  bridegroom: 
but  the  friend  of  the  bridegroom,  which  standeth 
and  heareth  him,  rejoiceth  greatly  because  of 
the  bridegroom's  voice:  this  my  joy  therefore  is 
fulfilled. 

30  He  must  increase,  but  I  iniist  decrease. 

31  He  that  cometh  from  above  is  above  all :  he 
that  is  of  the  earth  is  earthly,  and  speaketh  of 
the  earth:  he  that  cometh  from  heaven  is  above 
all. 

32  And  what  he  hath  seen  and  heard,  that  he 
testifieth;  and  no  man  receiveth  his  testimony. 

•i-i  He  that  hath  received  his  testimony  hath  set 
to  his  seal  that  God  is  true. 


19  Son  of  God.  And  this  is  the  judgement, 
that  the  light  is  come  into  the  world,  and 
men  loved  the  darkness  rather  than  the 

20  light;  for  their  works  were  evil.  For  every 
one  that  '  doeth  ill  hateth  the  light,  and 
cometh  not  to   the   light,  lest  his  works 

21  should  be  -  reproved.  But  he  that  doeth 
the  truth  cometh  to  the  light,  that  his 
works  may  be  made  manifest,  ^  that  they 
have  been  wrought  in  God. 

22  After  these  things  came  Jesus  and  his 
disciples  into  the  land  of  Judaea;  and 
there  he  tarried  with  them,  and  baptized. 

23  And  John  also  was  baptizing  in  ^^non 
near  to  Salim,  because  there  *  was  much 
water  there  :   and   they  came,  and   were 

24  baptized.     For  John  was  not  yet  cast  into 

25  prison.  There  arose  therefore  a  question- 
ing on  the  part  of  John's  disciples  with 

26  a  Jew  al)Out  purifying.  And  they  came 
unto  John,  and  said  to  him,  Kabbi,  he 
that  was  with  thee  beyond  Jordan,  to 
whom  thou  hast  borne  witness,  behold, 
the  same  baptizeth,  and  all  men  come  to 

27  him.  John  answered  and  said,  A  man 
can  receive  nothing,  except  it  have  been 

28  given  him  from  heaven.  Ye  yourselves 
bear  me  witness,  that  I  said,  I  am  not 
the  Christ,  but,  that  I  am  sent  before  him. 

29  He  that  hath  the  bride  is  the  bridegroom : 
but  the  friend  of  the  bridegroom,  which 
standeth  and  heareth  him,  re^joiceth  greatly 
because  of  the  bridegroom's  voice:   this 

30  my  joy  therefore  is  fulfilled.  He  must 
increase,  but  I  must  decrease. 

31  He  that  cometh  from  above  is  above  all : 
he  that  is  of  the  earth  is  of  the  earth,  and 
of  the  earth  he  speaketh :  *  he  that  cometh 

32  from  heaven  is  above  all.  What  he  hath 
seen  and  heard,  of  that  he  heareth  wit- 
ness; and  no  man  receiveth  his  witness. 

33  He  that  hath  received  his  witness  hath  set 

34  his  seal  to  this,  that  God  is  true.    For  he 


Or,  practiseth.    -  Or,  convicted.    ^  Or,  becaure.    *  Gr.  ?c«j-e  many  iraUrs.    <•  gome  ancient  authorities  read  he 
that  cometh  from  heaven,  beareth  witness  of  what  he  hath  seen  and  heard. 


19.  The  light.  See  chap.  1 :  9.  The  light  of  Christ  has  lighted  every  man,  and  his  rejection  of  that  light  is 
his  condemnation.  In  many  cases  that  light  of  Christ  has  not  been  a  historic  preseuution,  but  a  conscience 
application. 

33.  The  land  of  Judsea.    The  Judaean  country,  in  distinction  from  .Jerusalem. 

23.  John  also  ivas  baptizing.  There  was  nothing  incongruous  in  the  fact  that  John  contiuued  to  baptize 
when  Jesus  had  begun  his  ministry.  There  were  many  yet  to  hear  from  him  the  announcement  of  the  Messiah. 
In  JEiion  near  to  Salim.  Places  now  unknown,  though  we  may  be  certain  that  they  were  not  near  the  Jordan; 
for,  in  that  ca.-e,  the  words  "  there  was  much  water  there  "  (or,  "  there  were  many  streams  or  springs  there  ")  would 
be  out  of  place. 

35.  A  Jew.  The  reading  of  the  Old  Version,  "Jews,"  is  strongly  supported.  About  pnrifyingr.  As  by 
baptism. 

26.  Probably  their  trouble  was,  to  know  how  a  second  baptism  (that  of  Jesus)  was  needed,  after  they  had  been 
baptized  by  John.  John's  answer  simply  shows  the  immense  difference  between  himself  and  Jesus.  That  would 
show  the  reason  for  a  second  baptism,— at  least,  that  the  two  were  not  incongruous.  The  first  sealed  them  as 
penitence,  the  second  as  belonging  to  Jesus  as  the  Christ.  John's  baptism  was  unto  God.  Jesus'  was  unto  himself. 
In  John's,  John  was  a  mere  agent ;  in  Jesus',  Jesus  was  the  end  and  object. 

87,  28.    .John  was  but  one  sent  before  the  Messiah. 

29.  Christ  was  the  bridegroom,  and  -John  was  the  bridegroom's  friend. 

30.  The  believer  decreases  in  his  offices,  but  increases  in  his  Christ-li/c.  His  work  here  ends,  but  his  life  in 
Christ  ever  expands.  "  He  must  increase,  but  I  decrease,"  is  not,  therefore,  a  melancholy  statement  for  a  believer. 
What  we  lose  in  self,  we  more  than  make  up  in  Christ. 

31.  He  that  cometh  from  above.  Christ.  He  that  is  of  the  earth.  John.  Of  the  earth  he 
speaketh.  He  cannot  tell  the  secrets  of  heaven.  He  that  cometh  from  heaven  is  above  all.  This  is 
repeated  (with  "from  heaven,"  Instead  of  "from  above"),  in  order  to  Introduce  the  next  sentence  regarding  his 
revelation.     In  the  first  mention  he  was  contrasted  with  John.     In  this  his  revelation  is  emphasized. 

32.  No  man.    Hyperbole  for  "  a  very  few,"  as  verse  33  shows. 

33.  That  God  is  true  in  all  his  promises  of  a  Redeemer.  Christ  came  as  the  Truth;  and  every  believer 
subscribes  to  the  truth  as  it  is  in  Jesus,  the  fulfilment  of  all  the  promises  of  grace. 


Christ  talketh  with  a 


ST.    JOIIX,    IV. 


women  of  Samaria, 


34  For  he  whom  God  hath  sent  speaketh  the 
words  of  God:  for  God  giveth  not  the  Spirit  by 
measure  unto  hint. 

35  The  Father  loveth  the  Son,  and  hath  given 
all  things  into  his  hand. 

30  lie  that  believeth  on  the  Son  hath  everlast- 
ing life:  and  he  that  believeth  not  the  Sou  shall 
not  see  life:  but  the  wrath  of  God  abideth  on  him. 


whom  God  hath  sent  speaketh  the  words 
of  God:  for  he  giveth  not  the  Spirit  by 
35  measure.  The  Father  loveth  the  Son,  and 
30  hath  given  all  things  into  his  hand.  He 
that  believeth  on  the  Son  hath  eternal  life; 
but  he  that  ^obeyeth  not  the  Son  shall 
not  see  life,  but  the  wrath  of  God  abideth 
on  him. 


1  Or,  believeth  not. 


34.  A  general  expressiou,  but  having  its  special  application  in  Christ.     God  does  not  measure  out  his  Spirit 
by  limited  doles,  and  especially  is  this  seen  in  Christ's  spiritual  wealth  and  power  (see  the  next  verse). 
3.5.  All  things.     Only  Ood  could  hold  all  things  in  his  hand. 
36.  Obeyeth  uot.    Obedience  is  belief  (see  chap.  6:  29). 


CHAPTER    IV. 

1.  Christ  talketh  with  a  woman  of  Samaria,  and  revealeth  himself  unto  her,  27i  His  disciples  marvel,  31.  He 
declareth  to  them  his  zeal  to  God's  glory,  39,  Many  Samaritans  believe  on  him,  43,  He  departeth  into 
Galilee,  and  healeth  the  ruler's  son  that  lay  sick  at  Capernaum, 


1  WiiEX  therefore  the  Lord  knew  how  the 
Pharisees  had  heard  that  Jesus  made  and  baptized 
more  disciples  than  John, 

2  (Tiiough  Jesus  himself  baptized  not,  but  his 
disciples,) 

3  He  left  Judaia,  and  departed  again  into  Gali- 
lee. 

4  And  he  must  needs  go  through  Samaria. 

5  Then  cometh  he  to  a  city  of  Samaria,  which 
is  called  Sychar,  near  to  the  parcel  of  ground  that 
Jacob  gave  to  his  son  Joseph. 

0  Now  Jacob's  well  was  there.  JesUs  therefore, 
being  wearied  with  his  journey,  sat  thus  on  the 
well:  and  it  was  about  the  sixth  hour. 

7  There  cometh  a  woman  of  Samaria  to  draw 
water:  Jesus  saith  unto  her.  Give  me  to  drink. 

8  (For  his  disciples  were  gone  away  unto  the  city 
to  buy  meat. ) 

9  Then  saith  the  woman  of  Samaria  unto  him. 
How  is  it  that  thou,  being  a  Jew,  askest  drink  of 
me,  which  am  a  woman  of  Samaria  ?  for  the  Jews 
have  no  dealings  with  the  Samaritans. 

10  Jesus  answered  and  said  unto  her.  If  thou 
knewest  the  gift  of  God,  and  who  it  is  that  saith 
to  thee,  Give  me  to  drink;  thou  wouldest  have 
asked  of  him,  and  he  would  have  given  thee  living 
water. 

11  The  woman  saith  unto  him.  Sir,  thou  hast 
nothing  to  draw  with,  and  the  well  is  deep:  from 
whence  then  hast  thou  that  living  water  ? 


1  When  therefore  the  Lord  knew  how 
that  the  Pharisees  had  heard  that  Jesus 
was  making  and  baptizing  more  disciples 

2  than  John,  (although  Jesus  himself  bap- 

3  tized  not,  but  his  disciples),  he  left  Jvtdaja, 

4  and  departed  again  into  Galilee.     And  he 

5  must  needs  pass  through  Samaria.  So  he 
cometh  to  a  city  of  Samaria,  called  Sychar, 
near  to  the  parcel  of  ground  that  Jacob 

6  gave  to  his  son  Joseph :  and  Jacob's  "  well 
was  there.  Jesus  therefore,  being  wearied 
With  his  journey,  sat  ^thus  by  tlie  ^  well. 

7  It  was  about  the  sixth  hour.  There  cometh 
a  woman  of  Samaria  to  draw  water:  Jesus 

8  saith  unto  lier,  Give  me  to  drink.  For  his 
disciples  were  gone  away  into  the  city  to 

9  buy  food.  The  Samaritan  woman  there- 
fore saith  unto  him,  How  is  it  that  thou, 

■  being  a  Jew,  askest  drink  of  me,  which 
am    a  Samaritan   woman  ?     (^  For  Jews 

10  have  no  dealings  with  Samaritans.)  Jesus 
answered  and  said  unto  her.  If  thou  knew- 
est the  gift  of  God,  and  who  it  is  that 
saith  tothee,  Give  me  to  drink;  thou 
wouldest  have  asked  of  him,  and  he  would 

11  have  given  thee  living  water.  The  woman 
saith  unto  him.  *  Sir," thou  hast  nothing  to 
draw  with,  and  the  well  is  deep:  from 
whence  then  hast  thou  that  living  water? 

12  Art  thou  greater  than  our  father  Jacob, 


spring :  and  so  in  verse  14;  but  not  in  verses  11,  12.    -  Or,  r/.t  fie  teas.    ^  Some  ancient  authorities  omit  For 
JeiOi  Aave  no  dealings  with  Samaritans.    *  Or,  Lord. 


1 .  He  left  Jiidoea  probably  not  to  Interfere  with  .John's  peculiar  work  as  forerunner.      • 
».  The  baptism  by  Jesus  (chap.  3 :  26)  was,  therefore,  the  baptism  by  his  disciples. 

4.  Samaria.    See  Luke  9  :  52. 

5.  Sychar.  Generally  held  to  be  the  same  as  Shechem,  but  against  strong  authority.  It  is  more  likely  the 
place  now  called  Askar,  not  far  from  .Jacob's  well.    Jacob  gave.    (See  Gen.  48  :22,  and  Josh.  24  :32,) 

6.  Jacob's  well.  Literally,  "  Jacob's  spring."  No  site  in  Palestine  is  more  thoroughly  identified  than  this. 
The  well  is  seventy-five  feet  deep.  It  is  at  the  northern  end  of  the  plain  Mukhna,  at  the  foot  of  Gerizira.  Sat 
thus.    Sat,  wearied  as  he  was. 

8.  The  city.    Sychar. 

9.  For  Jews,  etc.    These  are  words,  not  of  Jesus,  but  of  the  c^•angeli8t. 

10.  Jacob's  spring  was  probably  looked  upon  as  a  special  gift  of  God.  Jesus  eays  to  the  woman,  "If  thou 
knewest  the  gift  of  God,"  that  highest  and  best  gift,  the  spring  of  salvation  (Isa.  12:3),  etc.  And  whf»  it  is,  etc. 
Specializing  the  more  gencml  "  gift  of  God."  Living  water.  The  woman  understands  this  as  running  water 
from  the  well,  which  was  a  running  spring. 

201 


The  conclusion  of  the  talk 


ST.    JOHN,    IV. 


with  the  woman  of  Samaria, 


12  Art  thou  greater  than  our  father  Jacob,  which 
gave  us  the  well,  and  drank  thereof  himself,  and 
his  children,  and  his  cattle  ? 

1.3  Jesus  answered  and  said  unto  her,  Whosoever 
drinketh  of  this  water  shall  thirst  again: 

14  But  whosoever  drinketh  of  the  water  that  I 
shall  give  him  shall  never  thirst;  hut  the  water 
that  I  shall  give  him  shall  be  in  him  a  well  of 
water  springing  up  into  everlasting  life. 

15  The  woman  saith  unto  him,  Sir,  give  me  this 
water,  that  I  thirst  not,  neither  come  hither  to 
draw. 

16  Jesus  saith  unto  her.  Go,  call  thy  husband, 
and  come  hither. 

17  The  woman  answered  and  said,  I  have  no 
husband.  Jesus  said  unto  her,  Thou  hast  well 
said,  I  have  no  husband : 

18  For  thou  hast  had  five  husbands;  and  he 
whom  thou  now  hast  is  not  thy  husband:  in  that 
saidst  thou  truly. 

19  The  woman  saith  unto  him,  Sir,  I  perceive 
that  thou  art  a  prophet. 

20  Our  fathers  worshipped  in  this  mountain; 
and  ye  say,  that  in  Jerusalem  is  the  place  where 
men  ought  to  worship. 

21  Jesus  saith  unto  her.  Woman,  believe  me, 
the  hour  cometh,  when  ye  shall  neither  in  this 
mountain,  nor  yet  at  Jerusalem,  worship  the 
Father. 

22  Ye  worship  ye  know  not  what:  we  know 
what  we  worship:  for  salvation  is  of  the  Jews. 

23  But  the  hour  cometh,  and  now  is,  when  the 
true  worshippers  shall  worship  the  Father  in  spirit 
and  in  truth:  for  the  Father  seeketh  such  to  wor- 
ship liim. 

24  God  i.s  a  Spirit:  and  they  that  w^orship  him 
must  worship  1dm  in  spirit  and  in  truth. 

25  The  woman  saith  unto  him,  I  know  that 
Messias  cometh,  which  is  called  Christ:  when  he 
is  come,  he  will  tell  us  all  things. 

26  Jesus  saith  unto  her,  I  that  speak  unto  thee 
am  he. 

27  1  And  upon  this  came  his  disciples,  and  mar- 
velled that  he  talked  with  the  woman:  yet  no  man 
said.  What  seekest  thou  ?  or.  Why  talkest  thou 
with  her  ? 

28  The  woman  then  left  her  waterpot,  and  went 
her  way  into  the  city,  and  saith  to  the  men. 


which  gave  us  the  well,  and  drank  there- 
of himself,  and  his  sons,  and  his  cattle? 

13  Jesus  answered  and  said  unto  her.  Every 
one  that  drinketh  of  this  water  shall  thirst 

14  again:  but  whosoever  drinketh  of  the 
water  that  I  shall  give  him  shall  never 
thirst;  but  the  water  that  I  shall  give 
him  shall  become  in  him  a  well  of  water 

15  si)ringing  up  unto  eternal  life.  The 
woman  saith  imto  him.  '  Sir,  give  me  this 
water,  that  I  thirst  not,  neither  come  all 

16  the  way  hither  to  draw.  Jesus  saith  unto 
her.    Go,    call    thy   husband,    and    come 

17  hither.  The  woman  answered  and  said 
unto  him,  I  have  no  husband.  Jesus  saith 
unto  her,  Thou  saidst  well,  I  have  no  hus- 

18  band:  for  thou  hast  had  five  husbands; 
and  he  whom  thou  now  hast  is  not  thy 

19  husband:  this  hast  thou  said  truly.  The 
woman  saith  imto  him,    ^Sir,  I  i)erceive 

20  that  thou  art  a  prophet.  Our  fathers  wor- 
shipped in  this  mountain ;  and  ye  say,  that 
in  Jerusalem  is  the  place  where  men  ought 

21  to  worship.  Jesus  saith  unto  her.  Woman, 
believe  me,  the  hour  cometh.  when  neither 
in  this  mountain,  nor  in  Jerusalem,  shall 

22  ye  worship  the  Father.  Ye  worship  that 
which  ye  know  not:  we  worship  that 
which  we  know:  for  salvation  is  from  the 

23  Jews,  But  the  hour  cometh,  and  now  is, 
when  the  true  worshippers  shall  worship 
the  Father  in  spii-it  and  truth:  ■'for  such 
doth  the  Father  seek  to  be  his  worship- 

24  pers,  ^  God  is  a  Spirit:  and  they  that 
worship  him  must  worship  in  spirit  and 

25  truth.  The  woman  saith  unto  him,  I 
know  that  Messiah  cometh  (which  is 
called  Christ):  when  he  is  come,  he  will 

26  declare  unto  us  all  things.  Jesus  saith 
unto  her,  I  that  speak  unto  thee  am 
he. 

27  And  upon  this  came  his  disciples;  and 
they  marvelled  that  he  was  speaking  with 
a  woman;  yet  no  man  said,  What  seekest 
thou  ?  or,  Why  speakest  thou  with  her  ? 

28  So  the  woman  left  her  waterpot,  and  went 
away  into  the  city,  and  saith  to  the  men, 

29  Come,  see  a  man,  which  told  me  all  things 


Or,  Lord.    ^  Or,  for  such  the  Father  uIho  neeketh.    3  Or,  God  is  spirit. 


13.  Himself,  and  his  sonH,  and  his  cattle.  Said  to  magnify  .Jacob's  greatness,  compared  with  a  poor 
Jewish  traveller  liiie  Jesus.  The  Samaritan  says,  "  o'<r  father  Jacob."  There  was  Jewish  blood  in  the  Samaritan 
race. 

14.  A  vrell  of  water.  Rather,  "a.  spring  of  water."  Jesus  %\ve»si  life,  not  a  mere  refreshment;  and  that 
life  is  eternal. 

15.  The  woman  does  not  catch  the  spiritual  thought. 

16.  Jesus  will  now  prove  his  divine  mission  to  her  by  an  evidence  she  cannot  resist. 

19.  She  at  once  sees  that  .Tesus  is  a  prophet. 

20.  But  she  turns  off  the  edge  of  Christ's  personal  rebuke  by  introducing  the  great  question  of  national  religious 
controversy.     In  thia  mountain.     Gerizira,  on  which  the  Samarium  temple  was  built. 

21.  The  place,  whether  .Jerusalem  or  Gerizim,  would  be  abandoned.     Both  temples  would  be  destroyed. 

22.  The  Samaritan  worship  was  full  of  inconsistencies,  as  it  had  to  be,  since  it  was  a  travesty  of  Judaism. 
Salvation  is  from  tlie  Jews.  They  were  the  depository  of  God's  truth  regaiding  salvation,  and  from  among 
them  was  to  come  the  personal  Saviour. 

23.  In  spirit  and  in  truth.  In  a  spiritual  senice,  and  in  accordance  with  the  truth  as  God  had  revealed  it. 
The  heart  responding  to  God's  word  is  necessary  in  an  acceptable  service. 

24.  God  is  a  Spirit.     The  service  must  therefore  be  spiritual,  not  external,  and  God's  truth,  not  man's  fables. 

25.  'I'he  woman,  not  lilsing  the  spiritual  character  of  our  Lord's  words,  proposes  to  postpone  these  subjects  until 
the  Messiah  should  come. 

26.  He  hud  come. 

27.  A  woman.    So  contrary  to  Oriental  custom,  where  woman  is  despised. 

29.  Wliich  told  me  all  thinirs,  etc.  A  natural  exaggeration.  Can  this  be  the  Christ?  It  was  sug- 
gested to  her  mind,  but  she  could  uol  believe  it. 

202 


Many  Samaritans 


ST.    JOHN,    IV 


believe  on  Christ 


29  Come,  see  a  man.  which  told  me  all  things 
that  ever  1  did:  is  not  this  the  Clirist  ? 

'•>[)  Then  they  went  out  of  the  city,  and  came 
unto  him. 

01  H  In  the  mean  while  his  disciples  prayed  him, 
saying,  Master,  eat. 

02  But  lie  said  unto  them,  I  have  meat  to  eat 
that  ye  know  not  of. 

03  Therefore  said  the  disciples  one  to  another, 
Hath  any  man  brought  him  oii(//it  to  eat  ? 

84  .Jesus  saith  unto  them,  ^Iy  meat  is  to  do  the 
will  of  him  that  sent  me,  and  to  finish  his  work. 

So  Say  not  ye.  There  are  yet  four  months,  and 
then  Cometh  harvest?  behold,  I  say  unto  you,  Lift 
up  your  eyes,  and  look  on  the  fields ;  for  t  hey  are 
white  already  to  harvest. 

3()  And  he  that  reapeth  receiveth  wages,  and 
gathereth  fruit  unto  life  eternal :  that  both  he  that 
soweth  and  he  that  reapeth  may  rejoice  together. 

37  And  herein  is  that  saying  true,  One  soweth, 
and  another  reapeth. 

3S  I  sent  you  to  reap  that  whereon  ye  bestowed 
no  labour:  other  men  laboured,  and  ye  are  entered 
into  their  labours. 

39  1  And  many  of  the  Samaritans  of  that  city 
believed  on  him  for  the  saying  of  the  woman, 
which  testified.  He  told  me  all  that  ever  I  did. 

40  8o  when  the  Samaritans  were  come  unto  him, 
they  besought  him  that  he  would  tarry  with  them: 
and  he  abode  there  two  days. 

41  And  many  more  believed  because  of  his  own 
word ; 

42  And  said  unto  the  woman.  Now  we  believe, 
not  because  of  thy  saying:  for  we  have  heard  /ilni 
ourselves,  and  know  that  this  is  indeed  the  Christ, 
the  Saviour  of  the  world. 

43  IT  Now  after  two  days  he  departed  thence, 
and  went  into  Galilee. 

44  For  Jesus  himself  testified,  that  a  prophet 
bath  no  honour  in  his  own  country. 

4."}  Then  when  he  was  come  into  Galilee,  the 
Galilajans  received  him,  having  seen  all  the  things 
that  he  did  at  Jerusalem  at  the  feast:  for  they  also 
went  unto  the  feast. 

4(3  So  Jesus  came  again  into  Cana  of  Galilee, 
where  he  made  the  water  wine.  And  tliere  was  a 
certain  nobleman,  whose  son  was  sick  at  Caper- 
naum. 

47  When  he  heard  that  Jesus  was  come  out  of 
Judiea  into  Galilee,  he  went  unto  him,  and  be- 
sought him  that  he  woidd  come  down,  and  heal 
his  son:  for  he  was  at  the  point  of  death. 


that  eyer  I  did:  can  this  be  the  Christ? 

30  They  went  out  of  the  city,  and  were  com- 

31  ing  to  him.     In  the  mean  while  the  disci- 

32  pies  prayed  him,  saying.  Rabbi,  eat.  But 
he  said  unto  them,  I  have  meat  to  eat  that 

.33  ye  know  not.  The  disciples  therefore  said 
one  to  anothei',  Hath  any  man  brought 

34  him  a>i(/ht  to  eat?  Jesus  saith  unto 
them,  JViy  meat  is  to  do  the  will  of  him 
that  sent  me,  and  to  accomplish  his  work, 

3.5  Say  not  ye,  There  are  yet  four  months, 
and  l/ien  cometh  the  harvest  ?  behold,  I 
say  unto  you.  Lift  up  your  eyes,  and  look 
on  the  fields,  that  they  are  '  white  already 

36  unto  harvest.  He  that  reapeth  receiveth 
wages,  and  gathereth  fruit  unto  life  eter- 
nal;   that   he   that    soweth   and   he   that 

37  reapeth  may  rejoice  together.  For  herein 
is  the  saying  true,  One  soweth,  and  an- 

.38  other  reapeth.  I  sent  you  to  reap  that 
whereon  ye  have  not  laboured:  others 
have  laboured,  and  ye  are  entered  into 
their  labour. 

39  And  from  that  city  many  of  the  Sa- 
maritans believed  on  him  because  of  the 
word  of  the  woman,  who  testified.  He  told 

40  me  all  things  that  ecer  I  did.  So  when 
the  Samaritans  came  unto  him,  they  l)e- 
souglit  him  to  abide  with  them:  and  he 

41  abode  there  two  days.     And  many  more 

42  believed  because  of  his  word;  and  they 
said  to  the  woman.  Now  we  believe,  not 
because  of  thy  speaking:  for  we  have 
heard  for  ourselves,  and  know  that  this  is 
indeed  the  Saviour  of  the  world. 

43  And  after  the  two  days  he  went  foi'tli 

44  from  thence  into  Galilee.  For  -lesus  him- 
self testified,  that  a  prophet  hath  no  hon- 

45  our  in  liis  own  country.  So  when  he  came 
into  Galilee,  the  Galiheans  received  him, 
having  seen  all  the  things  that  he  did  iu 
Jerusalem  at  the  feast:  for  they  also  went 
unto  the  feast. 

46  He  came  therefore  again  unto  Cana  of 
Galilee,  where  he  made  the  water  wine. 
And  there  was  a  certain  ^  nobleman,  whose 

47  son  was  sick  at  Capernaum.  When  he 
heard  that  Jesus  was  come  out  of  Jud;ea 
into  Galilee,  he  went  unto  him.  and  be- 
sought liim  that  he  would  come  down,  ami 
heat  his  son;  for  he  was  at  the  point  of 

48  death.     Jesus   therefore   said    unto   him. 


Or,  w/iite  unlo  harvest.    Already  he  that  reapeth,  etc.    ^  Or,  king's  offiver. 


33.  The  disciples  were  not  wide-awake  to  spiritual  meanings. 

3.).  Yet  four  months,  etc.  As  the  harvest  in  Palestine  begins  in  April,  the  events  described  in  this  chapter 
must  have  occurred  in  December.  Our  Lord  had  thus  remained  in  Judaea  about  nine  months,  before  beginning  his 
principal  ministry  in  Galilee.  On  the  fields.  The  spiritual  fields,  as  seen  in  this  Samaritan  woman,  and  the 
Samaritan  men  who  were  now  approaching  him  (verse  30)  to  hear  him  speali. 

36.  He  that  reapeth.  The  apostles.  He  that  soweth.  The  prophets  from  Mosee  to  John  the  Baptist 
(see  verse  3S). 

40.  Besought  him  to  abide  with  them.  This  showed  a  profound  conviction  of  his  Messiahship.  Contrast 
the  Samaritan  conduct  described  in  Luke  9  :  53. 

48.  This  is  indeed  the  Saviour  of  the  world.  They  accepted  Jesus  as  the  world's  Saviour,  not  merely  a 
Jewish  Messiah.  The  Samaritan  mind  was  quick  to  grasp  that  idea.  The  reading  of  the  Old  Version  ("  the  Christ, 
the  Saviour  of  the  world")  is  well  supported. 

44.  His  own  country.  In  one  sense,  Nazareth  and  its  vicinity  was  his  own  country  (Matt.  13 :  54,  57)  :  but  the 
phr.ase  here  is  evidently  used  in  a  broader  sense,  and  refers  to  .Tuda>a,  in  which  Christ  was  really  horn,  and  which, 
as  containing  Jerusalem,  was  the  "  own  country  "  to  every  Jew.  Jesus  had  for  nine  months  taught  and  wrought  in 
vain  among  the  people  of  Judaea.  He  now  enters  Galilee,  where  he  is  welcomed  ("  the  Galilaeans  received  him," 
verse  45). 

46.  Cana  of  Galilee.     See  on  chap.  2:1.     Nobleman.     Rather,  "court-retainer"  of  Herod  Antipas. 

47.  Besought  him.    He  had  perhaps  been  at  the  marriage  at  Cana  nine  months  before,  and  had  seen  the  mir. 

2U3 


Jesns  goeth  to 


ST.    JOHN,    V 


Jernsalem, 


48  Then  said  Jesus  unto  him,  Except  ye  see 
signs  and  wonders,  ye  will  not  believe. 

49  The  nobleman  saith  unto  him.  Sir,  come 
down  ere  my  child  die. 

50  Jesus  saith  imto  him,  Go  thy  way;  thy  son 
Hveth.  And  the  man  believed  the  word  that  Jesus 
had  spoken  unto  him,  and  he  went  his  way, 

51  And  as  he  was  now  going  down,  his  servants 
met  him,  and  told  hint,  saying.  Thy  son  liveth. 

.52  Then  enquired  he  of  them  the  hour  when  he 
began  to  amend.  And  they  said  unto  him.  Yes- 
terday at  the  seventh  hour  the  fever  left  him. 

.5o  So  tlie  father  knew  that  it  wnfi  at  the  same 
hour,  in  the  which  .lesus  said  unto  him.  Thy  son 
liveth:  and  himself  believed,  and  his  whole  house. 

.54  This  <s  again  the  second  miracle  fhat  Jesus 
did,  when  he  was  come  out  of  Judaia  into  Galilee. 


Except  ye  see  signs  and  wonders,  ye  will 
49  in  no  wise  believe.     The  >  nobleman  saith 

unto  him,  "''Sir,  come  down  ere  my  child 
.50  die.     Jesus  saith  unto  him,  Go  thy  way; 

thy   son   liveth.     The  man   believed   the 

word  that  Jesus  spake  unto  him,  and  he 
51  went  his  way.    And  as  he  was  now  going 

down,  his  ^  servants  met  him,  saying,  that 
•52  his  son  lived.    So  he  inquired  of  them  the 

hoiu'   when   he   began   to   ainend.     They 

said  therefore  unto  him.  Yesterday  at  the 

53  seventh  hour  the  fever  left  him.  So  the 
father  knew  that  it  teas  at  that  hour  in 
which  Jesus  said  unto  him.  Thy  son 
liveth:    and    himself    believed,    and    his 

54  whole  house.  This  is  again  the  second 
sign  that  Jesus  did,  having  come  out  of 
Judiea  into  Galilee. 


Or,  king': 


Or,  Lord.    3  Or  bondservants. 


Bcle  then  wrought.  He  had,  doubtless,  also  heard  what  .lesus  hiid  done  at  the  last  Passover  at  .Jerusalem  (chap.  2  : 
13-22,  and  especially  23;  compare  verse  45  of  this  chapterj.  The  courtier  had  come  about  eighteen  miles  from 
Capernaum  to  Cana. 

48.  Kxcept  ye  see  signs  and  wonders,  ye  will  not  believe.  This,  though  addressed  to  the  court- 
ofKcer  ("  said  unto /(();i  "),  is  meant  for  the  whole  people  {"  ye  see  "  —  "  ye  will  not,"  etc.).  'l"he  ofl'icer  may  have 
had  at  this  time  a  faith  very  dependent  on  the  result  of  this  application ;  but,  if  so,  he  speedily  rose  higher,  as  we  see 
by  verse  50;  for  he  believed  in  his  son's  recovery,  long  before  he  could  get  news  of  it,  simply  from  the  word  of 
Jesus. 

49.  Come  down.  As  in  verse  47.  Capernaum  was  down  on  the  shore  of  the  lake.  The  courlofKcer's  faith 
is  rising.  First,  he  asked  .Jesus  to  come  down,  and  heal  his  sou.  Now  he  makes  his  child's  death  the  alternative. 
Next,  he  accepts  Christ's  word,  and  is  satisfied. 

62.  The  seventh  hour.  One  o'clock  in  the  afternoon.  The  oflicer  may  have  left  Capernaum  at  six  o'clock  in 
the  morning,  and,  after  seven  hours'  travel,  have  met  Jesus  at  Cana  at  one  p.m.  'i'heu  starting  back  for  Capernaum, 
and  resting  six  hours  on  the  road  through  fatigue  on  so  long  a  day's  journey  (thiity-six  miles),  made  probably  on 
foot,  he  would  arrive  at  Capernaum  at  two  o'clock  in  the  raoruing,  meeting  his  servants  just  outside  the  town. 

53.  Believed.  This  refers  to  the  full  acceptance  of  Jesus  as  the  Messiah.  Before,  he  had  believed  in  his  power 
to  save  his  son. 

54.  He  had  wrought  the  miracle  of  the  wine  the  year  before  on  coming  out  of  Judaea  into  Galilee,  and  now  he 
works  this  miracle  of  healing  the  officer's  son  on  coming  out  of  Judaea  into  Galilee.  Thus,  a  second  time  (as  it  were) 
he  inaugurates  his  Galilsean  career. 


CHAPTER    V. 

1.  Jesns  on  the  sabbath  day  ctneth  him  that  was  diseased  eight  and  thirty  years.  10.  The  Jews  therefore  cavil, 
and  persecute  him  for  it.  17.  He  answereth  for  himself,  and  reproveth  them,  shewing  by  the  testimony  of 
his  Father,  32.  of  John,  36.  of  his  works,  39.  and  of  the  scriptures,  who  he  is. 


1  After  this  there  was  a  feast  of  the  Jews;  and 
Jesus  went  up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem  by  the  .sheep  market 
a  pool,  which  is  called  in  the  Hebrew  tongue 
Bethesda,  having  five  porches. 

8  In  these  lay  a  great  nuiltitude  of  impotent 
folk,  of  blind,  halt,  withered,  waiting  for  the 
moving  of  the  water. 


1  After  these  things  there  was^a  feast 
of  the  Jews;  and  Jesus  went  up  to  Jeru- 
salem. 

2  Now  there  is  in  Jerusalem  by  the  sheep 
gate  a   pool,  which  is  called  in  Hebrew 

.3  '^  Bethesda,  having  five  porches.  In  these 
lay  a  multitude  of  them  that  were  sick, 


Many  ancient  authorities  read  the /east. 


2  Some  ancient  authorities  read  Bethnaida ,  others,  Bethzittlit 


1.  A  feast.  Tischendorf,  following  the  Sinaitic  and  other  authorities,  reads  "  </*«  feast."  That  would  be  the 
Passover,  and  not  the  Feast  of  Tabernacles  as  some  affirm.  Jesus  had  arrived  in  Galilee  about  the  end  of  December : 
he  spent  three  months  in  Galilee,  in  which  time  we  may  place  the  calling  of  the  four  fishermen  to  be  his  constant 
attendants,  and  a  course  of  teaching  and  miracle  through  Galilee.  Now,  about  the  first  of  April,  he  again  goes  up  to 
Jerusalem. 

J8.  The  sheep  gate.  "Gate"  is  not  expressed  in  the  Greek,  but  it  is  most  naturally  supplied  (see  Neh. 
3 : 1,  32,  and  12  :39).  The  sheep-gate  w.is  at  the  north  of  the  temple,  and  led  directly  into  its  courts  from  the  country. 
Hence  the  sheep  for  sacrifice  would  be  driven  in  by  this  gate.  Bethesda.  Written,  in  different  MSS.,  Uethzatha, 
Bezatha,  Belzetha,  Belzatha,  Belzeta,  Uerzeta,  Bethsaida,  Bithestha,  etc.  These  names  suggest  the  Bezetha  hill, 
or  district  of  Jerusalem  lying  north  of  the  temple  area,  and  so  confirm  the  view,  taken  by  many,  that  the  Birket 
Israil  [Birket  ea  Serain  of  Vom  de  Velde)  is  the  pool  of  Bethesda.  Porches.  Covered  recesses  at  the  side  of  the 
pool. 

3.  The  words,  "  waiting  for  the  moving  of  the  water,"  found  in  the  Old  Version,  and  the  whole  of  the  fourth 
verse  of  the  Old  Version,  are  omitted  in  the  Revised  Text  as  an  early  gloss,  uot  fouud  in  the  Sinaitic,  Vatican, 
Ephraein,  and  Beza  MBS.,  and  other  important  authorities. 

204 


The  impotent  man 


ST.    .101 IX,    V. 


healed  on  the  sabbath, 


4  For  an  angel  went  down  at  a  certain  season 
into  the  pool,  and  troubled  the  water:  whosoever 
then  first  after  the  troubling  of  the  water  stepped 
in  was  made  whole  of  whatsoever  disease  he 
had. 

5  And  a  certain  man  was  there,  which  had  an 
infirmity  thirty  and  eight  years. 

(■>  When  Jesus  saw  him  lie,  and  knew  that  he 
had  been  now  a  long  time  in  that  cufie,  he  saith 
luito  him,  Wilt  thou  be  made  whole  '? 

7  The  impotent  man  answered  him.  Sir,  I  have 
no  man,  when  the  water  is  troubled,  to  put  me  into 
the  pool:  but  while  I  am  coming,  another  steppeth 
down  before  me. 

8  Jesus  saith  unto  him,  Rise,  take  up  thy  bed, 
and  walk. 

9  And  immediately  the  man  was  made  whole, 
and  took  up  his  bed,  and  walked :  and  on  the  same 
day  was  the  sabbath. 

10  If  The  Jews  therefore  said  unto  him  that  was 
cured.  It  is  the  sabbath  day :  it  is  not  lawful  for 
thee  to  carry  tliy  bed. 

1 1  He  answered  them,  He  that  made  me  whole, 
the  same  said  unto  me,  Take  up  thy  bed,  and 
walk. 

12  Then  asked  they  him.  What  man  is  that 
which  said  unto  thee.  Take  up  thy  bed,  and  walk  ? 

Vo  And  he  that  was  healed  wist  not  who  it  was: 
for  Jesus  had  conveyed  himself  away,  a  multitude 
being  in  tluit  place, 

14  Afterward  Jesus  findeth  him  in  the  temple, 
and  said  unto  him.  Behold,  thou  art  made  whole: 
sin  no  more,  lest  a  worse  thing  come  unto  thee. 

1.5  The  man  departed,  and  told  the  Jews  that  it 
was  Jesus,  which  had  made  him  whole. 

1(3  And  therefore  did  the  Jews  persecute  Jesus, 
and  sought  to  slay  him,  because  he  had  done  these 
things  on  the  sabbath  day. 

IT  IT  But  Jesus  answered  them.  My  Father 
woi'keth  hitherto,  ami  I  work. 

15  Therefore  the  Jews  sought  the  more  to  kill 
him,  because  he  not  only  had  broken  the  sabbath, 
but  said  also  that  God  was  his  Father,  making 
himself  equal  with  God. 


10 


5  blind,  halt,  withered.  ^  And  a  certain 
man  was  there,  which  had  been  thirty  and 

6  eight  years  in  his  infirmity.  AVhen  Jesus 
saw  him  lying,  and  knew  that  he  had  been 
now  a  longtime  in  t/iat  caf^e,  he  saith  unto 

7  him,  Wouldest  thou  be  made  whole  ?  The 
sick  man  answered  him,  -  Sir,  I  have  no 
man,  when  the  water  is  troubled,  to  put 
me  into  the  pool:  but  while  I  am  coming, 

8  another  steppeth  down  before  me.  Jesus 
saith   unto  him.  Arise,  take  up  thy  bed, 

9  and  walk.  And  straightway  the  man  was 
made  whole,  and  took  up  his  bed  and 
walked. 

Now  it  was  the  sabbath  on  that  day.  So 
the  Jews  said  unto  him  that  was  cured,  It 
is  the  sabbath,  and  it  is  not  lawful  for  thee 

11  to  take  up  thy  bed.  But  he  answered 
them,  He  that  made  me  whole,  the  same 
said  unto  me.  Take  up  thy  bed,  and  walk. 

12  They  asked  him.  Who  is  the  man  that  said 
unto  thee,  Take  up  tlnj  6e(/,  and  walk? 

13  But  he  that  was  healed  wist  not  who  it 
was:  for  Jesus  had  conveyed  himself  away, 

14  a  multitude  being  in  the  place.  Afterward 
Jesus  findeth  him  in  the  temple,  and  said 
imto  him.  Behold,  thou  art  made  whole: 
sin  no  more,  lest  a  worse  thing  befall  thee. 

15  The  man  went  away,  and  told  the  Jews 
that  it  was  Jesus  which  had   made  him 

16  whole.  And  for  this  cause  did  the  Jews 
persecute   Jesus,    because    he    did    these 

17  things  on  the  sabbath.  But  Jesus  an- 
swered them.   My   Father  worketh   even 

18  until  now,  and  I  work.  For  this  cause 
therefore  the  Jews  sought  the  more  to 
kill  him,  because  he  not  only  brake  the 
sabbath,  but  also  called  God  his  own 
Father,  making  himself  equal  with  God. 

Jesus  therefore  answered  and  said  unto 
them. 

Verily,  verily,  I  say  unto  you.  The  Son 
can  do  nothing  of  himself,  but  what  he 


19 


1  Many  ancient  authonties  insert,  wholly  or  in  part,  leaiting  for  the  moving  of  the  icater :  4  for  an  angel  of  the  Lord 
icent  cloicn  at  certain  seanons  into  the  pool,  and  troubled  the  loater :  whosoever  then  firat  after  the  troubling  of 
the  icater  stepped  in  was  made  ichole,  with  whatsoever  disease  he  was  holden.    ^  Or,  Lord. 

7.  When  the  water  is  troubled.  It  was  water  from  an  intermittent  spring,  like  the  water  at  the  Fountain 
of  the  Virgin;  and  the  popular  belief  was,  that  the  water,  at  the  time  of  boiling  up,  would  cure  (perhaps  only  the 
first  person  entering  it).  There  is  nothing  in  the  narrative  to  sustain  the  miraculous  character  of  the  cures  there 
wrought.  From  the  peculiarity  of  the  Fountain  of  the  Virgin,  we  may  suspect,  that,  under  the  old  temple-site,  there 
is  a  fountain  which  is  intermittent  in  its  effluents,  and  which  formerly  discharged  its  waters  north  into  the  Birket 
Israil,  and  south  into  the  Fountain  of  the  Virgin,  and  thence  into  the  pool  of  Siloam. 

9.  Now  it  was  the  sabbath  on  that  day.  Rather,  ",  and  there  was  a  sabbath  on  that  day."  It  was  one  of 
the  peculiar  sabbaths,  other  than  the  seventh  day.  There  was  a  holy  rest  on  that  day,  which  the  -Tews  claimed  Jesus 
had  broken.  This  particular  day  may  have  been  the  first  or  the  last  day  of  the  Feast  of  Unleavened  Bread,  both  of 
which  days  were  sabbaths  (see  Lev.  23:7,  8). 

13.  Wist  not.    Jesus  was  not  as  well  known  in  Judsea  as  he  was  in  Galilee. 

14.  Sin  no  more,  lest  a  worse  thing  befall  thee.  That  is,  eternal  death.  These  words  may  refer  (al- 
though they  do  not  necessarily  so  refer)  to  the  fact  that  vice  had  brought  on  his  crippled  condition.  If  they  do  not 
80  refer,  our  Saviour  may  be  supposed  to  mean,  "  Turn  now  from  your  sins,  for,  if  you  persist  in  sin,  you  will  come 
to  a  far  worse  condition  than  such  bodily  ailment  as  that  from  which  I  have  released  you. 

16.  Because  he  did  these  things  on  the  sabbath.  They  would  guard  the  sabbath,  and  leave  unguarded 
the  precious  gem  of  which  the  sabbath  was  the  casket. 

17.  My  Father  worketh  even  until  now,  and  I  work.  God  had  always  exercised  his  mercy  and  love  on 
the  sabbaths  as  on  other  days.  His  rest  was  from  the  physical  creation,  and  the  rest  he  wished  for  his  people  was 
rest  from  their  ordinary  worldly  labors,  but  both  he  and  they  were  to  do  good  on  the  sabbaths.  Christ  also  worked 
in  accordance  with  his  Father's  example,  healing  the  sick  on  the  sabbath  day. 

18.  Making  himself  equal  with  God.  The  Jews  saw  that  Jesus  spoke  of  God  as  his  Father  in  a  far  dif- 
ferent way  from  that  in  which  Jews  called  God  their  Father.  His  assertion  (in  their  view)  made  him  claim  equality 
with  God.  They  could  understand,  what  so  many  now  fail  to  comprehend,  that  Sonship,  though  in  some  sense 
expressing  subordination,  yet  essentially  implies  equality  with  the  Father. 

19.  The  Sou  can  only  copy  the  action  of  the  Father. 


Christ  reprovetli  the  Jews, 


ST.    JOHN,    V. 


and  asserteth 


power. 


19  Then  answered  Jesus  and  said  unto  them, 
Verily,  verily,  I  say  unto  you.  The  Son  can  do 
nothing  of  himself,  but  what  he  seeth  the  Father 
do:  for  wliat  things  soever  he  doeth,  these  also 
doeth  the  Son  likewise. 

20  For  the  Father  loveth  the  Son,  and  sheweth 
him  all  things  that  himself  doeth:  and  he  will 
shew  him  greater  works  than  these,  that  ye  may 
marvel. 

21  For  as  the  Father  raiseth  up  the  dead,  and 
quickeneth  them ;  even  so  the  Son  quickeneth 
whom  he  will. 

22  For  the  Father  judgeth  no  man,  but  hath 
committed  all  judgment  unto  the  Son: 

23  That  all  men  should  honour  the  Son,  even  as 
they  honour  the  Father.  He  that  honoureth  not 
the  Son  honoureth  not  the  Father  which  hath  sent 
him. 

24  Verily,  verily,  I  say  unto  you,  He  that  hear- 
eth  my  word,  and  believeth  on  him  that  sent  me, 
hath  everlasting  life,  and  shall  not  come  into  con- 
demnation; but  is  passed  from  death  unto  life. 

25  Verily,  verily,  I  say  unto  you.  The  hour  is 
coming,  and  now  is,  when  the  dead  shall  hear 
the  voice  of  the  Son  of  God :  and  they  that  hear 
shall  live. 

26  For  as  the  Father  hath  life  in  himself;  so 
hath  he  given  to  the  Son  to  have  life  in  himself; 

27  And  hath  given  him  authority  to  execute 
judgment  also,  because  he  is  the  Son  of  man. 

28  Marvel  not  at  this :  For  the  hour  is  coming, 
in  the  which  all  that  are  in  the  graves  shall  hear 
his  voice, 

29  And  shall  come  forth;  they  that  have  done 
good,  unto  the  resurrection  of  life;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation. 

30  I  can  of  mine  own  self  do  nothing:  as  I  hear, 
I  judge:  and  my  judgment  is  just;  because  I  seek 
not  mine  own  will,  but  the  will  of  the  Father 
which  hath  sent  me. 

31  If  I  bear  witness  of  myself,  my  witness  is  not 
true. 

32  IT  There  is  another  that  beareth  witness  of 
nie;  and  I  know  that  the  witness  which  he  witness- 
eth  of  me  is  true. 


seeth  the  Father  doing:   for  what  things 
soever  he  doeth,  these  the  Son  also  doeth 

20  in  like  manner.  For  the  Father  loveth 
the  Son,  and  sheweth  him  all  things  that 
himself  doeth:  and  greater  works  than 
these    will    he   shew   him,   that   ye   may 

21  marvel.  For  as  the  Father  raiseth  the 
dead  and  quickeneth  them,  even   so  the 

22  Son  also  quickeneth  whom  he  will.  For 
neither  doth  the  Father  judge  any  man, 
but  he  hath  given  all  judgement  unto  the 

23  Son  ;  that  all  may  honour  the  Son,  even  as 
they  honour  the  Father.  He  that  honour- 
eth not  the  Son  honoureth  not  the  Father 

24  which  sent  him.  Verily,  verily,  1  say  unto 
you,  He  that  heareth  my  word,  and  be- 
lieveth him  that  sent  me,  hath  eternal  life, 
and  Cometh  not  into  judgement,  but  hath 

2.5  passed  out  of  death  into  life.  Verily, 
verily,  I  say  unto  you,  The  hour  cometh, 
and  now  is,  when  the  dead  shall  hear  the 
voice  of  the  Son  of  God;    and  they  that 

26  hear  shall  live.  For  as  the  Father  hath 
life  in  himself,  even  so  gave  he  to  the  Son 

27  also  to  have  life  in  himself:  and  he  gave 
him  authority  to  execute  judgement,  be- 

28  cause  he  is  ^  the  Son  of  man.  Marvel  not 
at  this:  for  the  hour  cometh,  in  which  all 
that  are  in  the  tombs  shall  hear  his  voice, 

29  and  shall  come  forth;  they  that  have  done 
good,  unto  the  resurrection  of  life;  and 
they  that  have  '^  done  ill,  unto  the  resurrec- 
tion of  judgement. 

30  I  can  of  myself  do  nothing:  as  I  hear,  I 
judge:  and  my  judgement  is  righteous;  be- 
cause I  seek  not  mine  own  will,  but  the 

31  will  of  him  that  sent  me.  If  1  bear  wit- 
ness of  myself,  my  witness   is   not  truco 

.32  It  is  another  that  beareth  witness  of  me; 

and  I   know  that  the  witness  which   he 
33  witnesseth  of  me  is  true.     Ye  have  sent 

unto  John,  and  he  hath  borne  witness  unto 


Or,  a  son  of  man.    ^  Or,  praciin 


20.  But  the  Father  shows  every  action  to  the  Son  to  copy. 

31-33.  'J"hc  raising  of  the  dead,  and  judging  thera,  will  be  assigned  the  Son  (in  accordance  with  this  rule  of 
"  showing  all  things  "),  that  the  Son  and  Father  may  be  equally  honored. 

34.  Passed  out  of  death.  No  longer  a  dead  soul.  The  death  is,  of  course,  the  spiritual  death  (see  chap. 
11:  20). 

85.  The  dead.    The  spiritually  dead. 

3G.  Life  ill  himself.  An  original  God-source.  The  Father  did  not  give  the  Son  life,  but  g.ive  him  to  have  life 
as  a  life-giving  source  for  man's  salvation  (see  1  Cor.  15 :  43). 

27.  The  Father  gave  him  the  authority  to  execute  judgment,  because,  as  Son  of  man,  he  had  to  receive  an 
authorization.  The  life  he  always  had;  but,  when  he  became  fiesh,  the  Father  endowed  him  with  the  power  to 
communicate  this  life,  and  to  judge  mankind. 

28,29.  The  physical  resurrection  at  Christ's  command  will  be  a  semblance  and  complement  of  the  spiritual 
resurrection.  Anticipations  of  that  great  physical  resurrection  would  be  given  by  Jesus,  while  in  the  flesh,  in  the 
revival  of  .Jairus'  daughter,  the  widow  of  Xain's  son,  and  I-azarus.  The  thoughts  from  verse  19  to  verse  29  may  be 
thus  outlined  :  "  The  Son  is  identified  with  the  Father  in  every  thing  he  does,  even  to  the  resurrection  of  dead  souls 
and  the  judgment  of  the  wicked ;  so  that  equal  honors  are  due  to  the  Father  and  the  Son.  By  this  oneness  with  the 
Father,  I  am  the  life-giver  to  every  belier-er,  and  am  now  about  to  show  this  power  to  the  world,  as  well  as  the  correla- 
tive power  of  judging  the  wicked,  of  which  the  bodily  resurrection  and  the  final  assize  are  the  appropriate 
consummation." 

30.  As  I  hear,  I  jiidee.  As  Christ's  actions  of  power  were  copies  of  (or  Identities  with)  the  Father's,  so  his 
judgments  are  those  of  the  Father.  Christ's  official  acts  are  the  acts  of  the  Father,  whether  on  earth  or  in  heaven. 
The  will  of  the  l'\Uher  is  to  him  supreme  (see  Luke  22 :  42).  The  independence  of  his  will  ("  mine  own  will  ")  does 
not  im])ly  difference  of  impulse  and  direction. 

31.  Our  Lord  now  brings  forward  his  witnesses  to  his  claims.    He  disclaims  his  own  testimony. 

33.  And  I  know.  The  reading,  "and  ye  know,"  is  supported  by  the  Sinaitic  and  l>eza  MSS.  and  by  theSyriac 
(Curetonian)  and  Armenian  texts.  The  internal  evidence  is  plainly  for  it.  His  hearers  knew  thatJohu's  leslimouy 
was  true.     Jesus  appealed  to  their  own  consciences. 


Christ's  testimony 


ST.    JOHX,    Y 


concerning  John. 


33  Ye  sent  unto  John,  and  he  bare  witness  unto 
the  truth. 

3-4  But  I  receive  not  testimony  from  man:  but 
tliese  things  1  say,  that  ye  might  be  saved. 

3o  He  was  a  burning  and  a  shining  Hght:  and 
ye  were  willing  for  a  season  to  rejoice  in  his  light. 

36  IF  But  I  have  greater  witness  than  that  of 
John:  for  the  works  which  the  Father  hath  given 
me  to  finish,  the  same  works  that  I  do,  bear  witness 
of  me,  that  the  Father  hath  sent  me. 

37  And  the  Father  himself,  which  hath  sent  me, 
liath  borne  witness  of  me.  Ye  have  neither  heard 
his  voice  at  any  time,  nor  seen  his  shape. 

38  And  ye  have  not  his  word  abiding  in  you: 
for  whom  he  hath  sent,  him  ye  believe  not. 

39  1  Search  the  scriptures ;  for  in  them  ye  think 
yo  have  eternal  life:  and  they  are  they  which  tes- 
tify of  me. 

40  And  ye  will  not  come  to  me,  that  ye  might 
have  life. 

41  I  receive  not  honour  from  men. 

42  But  I  know  you,  that  ye  have  not  the  love  of 
God  in  you. 

43  I  am  come  in  my  Father's  name,  and  ye  re- 
ceive me  not:  if  another  shall  come  in  his  own 
name,  him  ye  will  receive. 

44  How  can  ye  believe,  which  receive  honour 
one  of  another,  and  seek  not  the  honour  that 
co)neth  fro7n  God  only  ? 

■io  Do  not  think  that  I  will  accuse  you  to  the 
Father:  there  is  o(ie  that accuseth you,  e^en  Moses, 
in  whom  ye  trust. 

46  For  had  ye  believed  Moses,  ye  would  have  be- 
lieved me :  for  lie  wrote  of  me. 

47  But  if  ye  believe  not  his  writings,  how  shall 
ye  believe  my  words  ? 


44 


45 


47 


the  truth.  But  the  witness  which  I  receive 
is  not  from  man:  howbeit  I  say  these 
things,  that  ye  may  be  saved.  He  was  the 
lamp  that  burnetii  and  shineth:  and  ye 
were  willing  to  rejoice  for  a  season  in  his 
light.  But  the  witness  which  I  have  is 
greater  than  that  of  John:  for  the  works 
which  the  Father  hath  given  me  to  accom- 
plish, the  very  works  that  I  do,  bear  wit- 
ness of  me,  that  the  Father  hath  sent  me. 
And  the  Father  which  sent  me,  he  hath 
borne  witness  of  me.  Ye  have  neither 
heard  his  voice  at  any  time,  nor  seen  his 
form.  And  ye  have  not  his  word  abiding 
in  you:  for  whom  he  sent,  him  ye  believe 
not.  1  Ye  search  the  scriptures,  because 
ye  think  that  in  them  ye  have  eternal  life; 
and  these  are  they  which  bear  witness  of 
me  ;  and  ye  will  not  come  to  me,  that  ye 
may  have  life.  I  receive  not  glory  from 
men.  But  I  know  you,  that  ye  have  not 
the  love  of  God  in  yourselves.  I  am  come 
in  my  Father's  name,  and  ye  receive  me 
not:  if  another  shall  come  in  his  own 
name,  him  ye  will  receive.  How  can  ye 
believe,  which  receive  glory  one  of  another, 
and  the  glory  that  corneth  from  ^  the  only 
God  ye  seek  not  ?  Think  not  that  I  will 
accuse  you  to  the  Father:  there  is  one 
that  accuseth  you,  even  Moses,  on  whom 
ye  have  set  your  hope.  For  if  ye  believed 
Moses,  ye  would  believe  me;  for  he  wrote 
of  me.  But  if  ye  believe  not  his  writings, 
how  shall  ye  believe  my  words  ? 


Or,  search  the  scriptures.    '  Some  ancient  authorities  read  the  only  one. 


34.  Although  there  was  much  higher  testimony  than  John  or  any  human  witness,  yet  Jesus  would  use  the 
evidence  that  was  most  adapted  to  their  low  appreciation,  in  order  to  save  them. 

35.  He  was  the  lamp  that  burneth  and  shineth.  Or,  "  He  was  the  burning  and  shining  lamp."  Refer- 
ence is  doubtless  had  to  the  statement  of  the  son  of  Sirach  (chap.  48  : 1)  regarding  Elijah,  "  and  Elijah  arose  a  prophet 
like  a  fire,  and  his  word  as  a  lamp  was  burning."  Our  Lord  declares  John  the  Baptist  to  be  the  real  or  antitypical 
Elijah,—  the  lamp,  but  not  the  sun.  For  a  season.  The  enthusiasm  for  John's  baptism  was  a  fitful  outburst,  au 
ephemeral  feeling. 

36.  The  second  witness  Jesus  produces  is  the  miraculous  power  he  exhibits. 

37.  The  third  witness  is  the  Father  himself,  who,  not  by  an  audible  voice  or  an  apparent  figure,  but  by  his 
written  word,  had  testified  to  the  Jewish  church  concerning  the  Messiah. 

38.  If  the  .Jews  had  accepted  the  wiitten  word  in  its  fulness,  they  would  have  accepted  Jesus  as  the  Messiah. 

39.  They  searched  the  Scriptures  mechanically,  as  if,  by  some  magic  connected  with  such  external  linowledge, 
they  would  receive  eternal  life.     Yet  those  Scriptures  thoroughly  testified  of  Christ. 

40.  That  clear  testimony  they  ignored,  and  hence  would  not  yield  their  soul's  allegiance  to  Jesus. 

41.  I  receive  not  glory  from  men.  The  word  "  glory  "  is  emphatic.  Our  Lord  does  not  ask  for  glory  from 
men.  That  he  derives  from  the  Father.  All  he  seeks  from  men  is  faith  on  abundant  evidence,  and  that  love  of  God 
which  is  the  concomitant  of  a  true  faith  in  the  Messiah. 

43,  44.  They  looked  to  earthly  advantages  and  supports,  not  to  heavenly  ones.  Hence,  the  spiritual  character 
of  Jesus'  Measiahship  was  odious  to  them.  "  If  another  shall  come  "  might  better  read,  "  If  another  may  come;" 
pointing  to  their  frame  of  mind,  and  not  to  any  particular  event.  They  were  ready  to  receive  any  one  who  would 
flatter  their  prejudices,  even  if  he  should  come  without  testimony;  while  the  Messiah  of  the  prophets  and  types,  the 
Messiah  of  miracles,  they  would  reject,  because  of  the  self-renunciation  required  in  accepting  him. 

45.  Moses.  That  is,  the  Bible.  The  Old  Testament,  so  called  in  brief.  Moses  slauds  for  all  the  prophets  and 
prophetic  writings,  as  well  as  all  the  types. 


Five  thousand 


ST.    JOIIX,    VL 


miraculously  fed. 


CHAPTER    VI. 

1.  Christ  feedeth  five  thousand  men  with  five  loaves  and  two  fishes.  15.  Thereupon  the  people  would  have  made 
him  king.  16.  But  withdrawing  himself,  he  walketh  on  the  sea  to  his  disciples !  26.  reproveth  the  people 
flocking  after  him,  and  all  the  fleshly  hearers  of  his  word :  32.  declareth  himself  to  he  the  bread  of  life  to 
believers.     66.  Many  disciples  depart  from  him.     68.  Peter  coufessetu  him.     70.  Judas  is  a  devil. 


1  Afteu  these  things  Jesus  went  over  the  sea 
of  Galilee,  which  is  the  aea  of  Tiberias. 

2  And  a  great  multitude  followed  him,  because 
they  saw  his  miracles  which  he  did  on  them  that 
were  diseased. 

3  And  Jesus  went  up  into  a  mountain,  and 
there  he  sat  witli  his  disciples. 

4  And  the  passovar,  a  feast  of  the  Jews,  was  nigh. 

5  IT  When  Jesus  then  lifted  up  Ai'.s-  eyes,  and  saw 
a  great  company  come  unto  him,  he  saith  unto 
Philip,  Whence  shall  we  buy  bread,  that  these 
may  eat  ? 

6  And  this  he  said  to  prove  him:  for  he  himself 
knew  wiiat  he  would  do. 

7  Philip  answered  him,  Two  hundred  penny- 
worth of  bread  is  not  sufficient  for  them,  that 
every  one  of  them  may  take  a  little, 

8  One  of  his  disciples,  Andrew,  Simon  Peter's 
brother,  saith  unto  him, 

9  There  is  a  lad  here,  which  hath  five  barley 
loaves,  and  two  small  fishes:  but  what  are  they 
among  so  many  ? 

10  And  Jesus  said.  Make  the  men  sit  down. 
Now  there  was  much  grass  in  the  place.  So  the 
men  sat  down,  in  nimiber  about  five  thousand. 

11  And  Jesus  took  the  loaves;  and  when  he  had 
given  thanks,  he  distributed  to  the  disciples,  and 
the  disciples  to  them  that  were  set  down;  and 
likewise  of  the  fishes  as  nmcli  as  they  would. 

12  When  they  were  filled,  he  said  unto  his  dis- 
ciples, Gather  up  the  fragments  that  remain,  that 
nothing  be  lost. 

lo  Therefore  they  gathered  them  together,  and 
filled  twelve  baskets  with  the  fragments  of  the 
five  barley  loaves,  which  remained  over  and  above 
unto  them  that  had  eaten. 

14  Then  those  men,  when  they  had  seen  the 
miracle  that  Jesus  did,  said,  This  is  of  a  trtith 
that  prophet  that  should  come  into  the  world. 

15  II  When  Jesus  therefore  perceived  that  they 
would  come  and  take  him  by  force,  to  make  him  a 
king,  he  departed  again  into  a  mountain  himself 
alone. 


1  After  these  things  Jesus  went  away  to 
the  other  side  of  the  sea  of  Galilee,  which 

2  is  the  sea  of  Tiberias.  And  a  great  nml- 
titude  followed  him,  becatise  tliey  beheld 
the  signs  which  he  did  on  them  that  were 

3  sick.  And  Jesus  went  up  into  the  moun- 
tain, and  there  he  sat  with  his  disciples. 

4  Now  the  passover,  the  feast  of  the  Jews, 

5  was  at  hand.  Jesus  therefore  lifting  up 
his  eyes,  and  seeing  that  a  great  multi- 
tude Cometh  unto  him,  saith  unto  Philip, 
Whence  are  we  to  buy  ^  bread,  that  these 

6  may  eat?  And  this  he  said  to  prove 
him:  for  he  himself  knew  what  be  would 

7  do.  Philip  answered  him.  Two  hundred 
2  pennyworth  of  ^  bread  is  not  surticient 
for  them,  that  every  one  may  take  a  little. 

8  One    of    his    disciples,    Andrew,    Simon 

9  Peter's  brother,  saith  unto  hiuj.  There  is 
a  lad  here,  which  hath  five  barley  loaves, 
and  two  fishes :  but  what  are  these  among 

10  so  many  ?  Jesus  said,  Make  the  people 
sit  down.  Now  there  was  much  grass  in 
the  place.     So  the  n^.en  sat  down,  in  num- 

11  her  about  five  thousand.  Jesus  therefore 
took  the  loaves;  and  having  given  thanks, 
he  distributed  to  them  that  were  set  down ; 
likewise  also  of  the  fishes  as  much  as  they 

12  would.  And  when  they  were  filled,  he 
saith  imto  his  disciples.  Gather  up  the 
broken   pieces   which   remain   over,   that 

13  nothing  be  lost.  So  they  gathered  them 
up,  and  filled  twelve  baskets  with  broken 
pieces  froin  the  five  barley  loaves,  which 
remained  ovei-  unto  them  that  had  eaten. 

14  When  therefore  the  people  saw  the  ^sign 
which  he  did,  they  said,  This  is  of  a 
truth  the  prophet  that  cometh  into  the 
world. 

15  Jesus  therefore  perceiving  that  they 
were  about  to  come  and  take  him  by  force, 
to  make  him  king,  withdrew  again  into 
the  mountain  himself  alone. 


1  Gr.  loaves.    ^  See  margin.il  note  on  Mull.  18: 


3  Some  ancient  aulhorities  read  signs 


1.  If  the  feast  mentioned  in  chap.  5:1  be  the  Passover,  then  the  events  of  this  chapter  occurred  a  year  later  than 
those  of  the  preceding  chapter;  as  we  see  by  verse  4  thai  another  Passover  season  had  arrived.  Sea  of  Galilee  — 
sea  of  Tiberias.  See  Matt.  4:13.  It  was  called  the  Sea  of  Tiberias  from  the  town  on  its  west  shore,  built  by 
Herod  Antipas,  and  named  after  the  Roman  Emperor  Tiberius.  This  town,  after  the  destruction  of  .Terusalem,  was 
the  seat  of  a  celebrated  Jewish  academy.     The  modern  town  was  sadly  shattered  by  an  earthquake  in  1837. 

3.  Int<»  the  mountain.  Perhaps  as  far  as  the  lower  portions  of  Jebel  Ileish,  about  seven  miles  from  the 
north-eastern  corner  of  the  lake.     For  the  narrative  ensuing,  see  Matt.  14,  Mark  6,  and  Luke  9. 

6.  To  prove  him.  Philip,  if  we  may  judge  from  his  answer  here,  and  from  his  words  as  given  in  chap  14:  8, 
was  inclined  to  be  petulant. 

7.  Two  Iiiuulred  pennyworth.  This  would  be  about  thirty-five  dollars'  worth,  probably  ha\-1ng  a  purchas- 
ing-value  then  of  five  hundred  and  twenty-five  dollars,  which  would  buy  fifty-lwo  hundred  and  fifty  of  our  len-cent 
loaves,  which  would  just  be  enough  for  the  five  thousand  men,  with  the  women  and  children  mentioned  by  the  other 
evangelists  as  present. 

9.  Five  barley  loaves,  and  two  fishes.  The  very  mention  of  so  insignificant  an  amount  by  Andrew  was  a 
token  of  his  faith,  even  though  he  added,  "  What  are  these  among  so  many  y  " 

14.  The  prophet  that  cometh  Into  the  world.     See  on  chap.  1  : 9. 

15.  To  make  him  king.     To  complete  their  Idea  of  the  Messiah.     They  would  put  him  on  Herod's  throne, 


Christ  walketh 


ST.    JOIIX,    VI. 


on  tne  sea. 


16  And  when  even  was  noio  come,  his  disciples 
went  down  unto  the  sea, 

17  And  entered  into  a  ship,  and  went  over  the 
sea  toward  Capernaum.  And  it  was  now  dark, 
and  .Jesus  was  not  come  to  them. 

18  And  the  sea  arose  by  reason  of  a  great  wind 
tliat  blew. 

19  fSo  when  tliey  had  rowed  about  five  and 
twenty  or  thirty  furlongs,  they  see  Jesus  walking 
on  the  sea,  and  drawing  nigh  unto  the  ship:  and 
they  were  afraid. 

20  But  he  saith  unto  them.  It  is  I;  be  not  afraid. 

21  Then  they  willingly  received  him  into  the 
ship:  and  immediately  the  ship  was  at  the  land 
whither  they  went. 

22  1  The  day  following,  when  the  people  which 
stood  on  the  other  side  of  the  sea  saw  that  there 
was  none  other  boat  there,  save  that  one  whereinto 
liis  disciples  were  entered,  and  that  Jesus  went 
not  with  his  disciples  into  the  boat,  but  that  his 
disciples  were  gone  away  alone; 

2;)  (Howbeit  there  came  other  boats  from  Tibe- 
rias nigh  unto  the  place  where  they  did  eat  bread, 
after  that  the  Lord  had  given  thanks:) 

24  When  the  people  therefore  saw  that  Jesus 
was  not  there,  neither  his  disciples,  they  also  took 
shipping,and  came  to  Capernaum,  seeking  for  Jesus. 

25  And  when  they  had  found  him  on  the  other 
side  of  the  sea,  they  said  unto  him,  Rabbi,  when 
camest  thou  hither? 

20  Jesus  answered  them  and  said,  Verily,  verily, 
1  say  unto  you.  Ye  seek  me,  not  because  ye  saw 
the  miracles,  but  because  ye  did  eat  of  the  loaves, 
and  were  filled. 

27  Labour  not  for  the  meat  which  perisheth, 
but  for  that  meat  which  endureth  unto  everlasting 
life,  which  the  Son  of  man  shall  give  unto  you: 
for  him  hath  God  the  Father  sealed. 

28  Then  said  they  unto  him.  What  shall  we  do, 
that  we  might  work  the  works  of  God  ? 

29  Jesus  answered  and  said  unto  them,  This  is 
the  work  of  God,  that  ye  believe  on  him  whom  he 
hath  sent. 

80  They  said  therefore  unto  him,  What  sign 
shewest  thou  then,  that  we  may  see,  and  believe 
thee  ?  what  dost  thou  work  ? 

31  Our  fathers  did  eat  manha  in  the  desert;  as  it 
is  written,  He  gave  them  bread  from  heaven  to  eat. 


16  And  when  evening  came,  his  disciples 

17  went  down  unto  the  sea;  and  they  entered 
into  a  boat,  and  were  going  over  the  sea 
unto  Capernaum.  And  it  was  now  dark, 
and   Jesus   had   not    yet  come   to   them. 

18  And  the  sea  was   rising  by  reason   of  a 

19  great  wind  that  blew.  When  therefore 
they  had  rowed  about  five  and  twenty  or 
thirty  furlongs,  they  behold  Jesus  walking 
on  the  sea,  and  drawing  nigh  unto  the 

20  boat:  and  they  were  afraid.    But  he  saith 

21  unto  them.  It  is  I;  be  not  afraid.  They 
were  willing  therefore  to  receive  him  into 
the  boat:  and  straightway  the  boat  was 
at  the  land  whither  they  were  going. 

22  On  the  morrow  the  multitude  which 
stood  on  the  other  side  of  the  sea  saw  that 
there  was  none  other  ^boat  there,  save 
one,  and  that  Jesus  entered  not  with  his 
disciples  into  the  boat,  but  t/iat  his  dis- 

23  ciples  went  away  alone  (howbeit  there 
came  ^  boats  from  Tiberias  nigh  unto  the 
place  where  they  ate  the  bread  after  the 

24  Lord  had  given  thanks) :  when  the  multi- 
tude therefore  saw  that  Jesus  was  not 
there,  neither  his  disciples,  they  them- 
selves got   into  the  '■^  boats,  and  came  to 

25  Capernaum,  seeking  Jesus.  And  when 
they  found  him  on  the  other  side  of  the 
sea,   they  said   unto    him,    Kabbi,    when 

26  camest  thou  hither?  Jesus  answered 
them  and  said.  Verily,  verily,  I  say  unto 
you.  Ye  seek  me,  not  because  ye  saw  signs, 
but  because  ye  ate  of  the  loaves,  and  were 

27  filled.  Work  not  for  the  meat  which  per- 
isheth, but  for  the  meat  which  abideth 
imto  eternal  life,  which  the  Son  of  man 
shall  give  unto  you:  for  him  the  Father, 

28  even  God,  hath  sealed.  They  said  there- 
fore unto  him,  What  must  we  do,  that  we 

29  may  work  the  works  of  God?  Jesus 
answered  and  said  unto  them.  This  is  tlie 
work  of  God,  that  ye  believe  on  him  whom 

.30  8  he  hath  sent.  They  said  therefore  unto 
him.  What  then  doest  thou  for  a  sign, 
that  we  may  see,  and  believe  thee  ?  what 

31  workest  thou  ?  Our  fathers  ate  the  manna 
in  the  wilderness;  as  it  is  written,  He  gave 


»  Gr.  little  boat,    s  Gr.  little  boats.    3  Or,  he  sent. 


and  eventually  on  Caesar's.  Again  into  the  mountain  himself  alone,  after  returning  with  the  crowd  to  the 
vicinity  of  the  sea,  letting  his  disciples  continue  on  the  wiiy  without  him,  and  then  dismissing  the  crowd. 

16-iJl.  See  on  Matt.  14  :  22-33. 

22-24.  This  somewhat  involved  sentence  shows  a  gathering  of  the  more  ardent  members  of  the  former  day's 
crowd  on  the  eastern  shore,  and  their  obsei-vance  of  the  fact  that  the  disciples  had  gone  without  Jesus,  leaving  only 
one  little  boat  on  the  shore,  which  .Jesus  had  not  as  yet  taken.  They  wonder  where  Jeeus  can  be,  and  perhaps  thinic 
that  he  has  walked  around  the  head  of  the  luite.  The  "  save  one  "  of  verse  22,  and  the  twenty-third  verse,  are  the 
details  of  an  eye-witness. 

24.  Into  the  boats  that  had  come  over  from  Tiberias  since  the  previous  evening. 

2fi.  Because  ye  ate.  They  had  no  deep  and  solemn  convictions  aroused  by  the  signs,  but  were  filled  with  a 
frivolous  curiosity.    Jesus  here  speaks  to  them  in  the  synagogue  (verse  59). 

27.  Work  not  for  the  meat  which  perisheth.  A  hyperbole.  Work  not  so  much  for  the  earthly  sus- 
tenance as  for  the  heavenly  gifts  that  never  fail,  and  to  give  which  the  Son  of  man  is  sealed  by  the  Father.  God 
sealed  Jesus  by  prophecy,  type,  miracle,  life,  and  doctrine. 

28.  They  wish  to  know  what  this  working  for  the  abiding  sustenance  is.  They  call  it  "  the  works  o'  God," 
because  the  wages,  "eternal  life,"  were  to  be  given  the  workers  in  it  by  the  iSon  of  man  as  sealed  by  the  Father  for 
this  (see  verse  27).  They  expect  from  Jesus  a  rule  of  life,  au  order  of  conduct,  by  punctilious  care  of  which  they 
may  earn  the  wages  from  God. 

29.  Faith  iu  Christ  is  the  service  which  God  asks  of  all. 

30.  A  sign.  Since  he  openly  declares  himself  sent  of  God,  they  ask  him  for  a  sign  that  shall  support  such  a 
declaration.  He  had  already  shown  many  signs  that  would  have  convinced  every  unprejudiced  ralnd.  Ilenco  he 
gives  them  no  new  sign  now,  but  that  which  Is  contained  in  a  spiritual  experience,  which  they  could  not  compre- 
hend.   This  was  our  Lord's  usual  way  of  dealing  with  men  who  were  rooted  iu  their  prejudices. 

31.  As  it  is  written.    I's.  IS :  24. 


Christ  declareth  himself  to 


ST.  JOHN,  vr. 


the  bread  of  life  to  believers, 


32  Then  Jesus  said  unto  them,  Yerily,  verily,  I 
say  unto  you,  Moses  gave  you  not  that  bread  from 
heaven;  but  my  Father  giveth  you  the  true  bread 
from  heaven. 

o3  For  the  bread  of  God  is  he  which  cometh 
down  from  heaven,  and  giveth  life  unto  the  world. 

34  Then  said  they  unto  him,  Lord,  evermore 
give  us  this  bread. 

35  And  Jesus  said  unto  them,  I  am  the  bread  of 
life:  he  that  cometh  to  me  shall  never  hunger;  and 
he  that  believeth  on  me  shall  never  thirst. 

36  But  I  said  unto  you,  That  ye  also  have  seen 
me,  and  believe  not. 

37  All  that  the  Father  giveth  me  shall  come  to 
me;  and  him  that  cometh  to  me  I  will  in  no  wise 
cast  out. 

38  For  I  came  down  from  heaven,  not  to  do 
mine  own  will,  but  the  will  of  him  that  sent  me. 

39  And  this  is  the  Father's  will  which  hath  sent 
me,  that  of  all  which  he  hath  given  me  I  should 
lose  nothing,  but  should  raise  it  up  again  at  the 
last  day. 

40  And  this  is  the  will  of  him  that  sent  me, 
that  every  one  which  seeth  the  Son,  and  believeth 
on  him,  may  have  everlasting  life:  and  I  will  raise 
him  up  at  the  last  day. 

41  The  Jews  then  murmured  at  him,  because 
he  said,  I  am  the  bread  which  came  down  from 
heaven. 

42  And  they  said.  Is  not  this  Jesus,  the  son  of 
Joseph,  whose  father  and  mother  we  know  ?  how 
is  it  then  that  he  saith,  I  came  down  from  heaven  ? 

43  Jesus  therefore  answered  and  said  unto  them. 
Murmur  not  among  yourselves. 

44  No  man  can  come  to  me,  except  the  Father 
which  hath  sent  me  draw  him:  and  I  will  raise 
him  up  at  the  last  day. 

45  It  is  written  in  the  propliets.  And  they  shall 
be  all  taught  of  God.  Every  man  therefore  that 
hath  heard,  and  hath  learned  of  the  Father, 
cometh  unto  me. 

46  Not  that  any  man  hath  seen  the  Father,  save 
he  which  is  of  God,  he  hath  seen  the  Father. 

47  Verily,  verily,  I  say  unto  you,  He  that  be- 
lieveth on  me  hath  everlasting  life. 

48  I  am  that  bread  of  life. 

49  Your  fathers  did  eat  manna  in  the  wilderness, 
and  are  dead. 

50  This  is  the  bread  which  cometJi  down  from 
heaven,  that  a  man  may  eat  thereof,  and  not  die. 

51  I  am  the  living  bread  which  came  down  from 
heaven:  if  any  man  eat  of  this  bread,  he  shall  live 
for  ever:  and  the  bread  that  I  will  give  is  my  flesh, 
which  I  will  give  for  the  life  of  the  world. 

52  The  Jews  therefore  strove  among  themselves, 
saying,  How  canthis  man  give  us  his  flesh  to  eat  ? 


32  them  bread  out  of  heaven  to  eat.  Jesus 
therefore  said  unto  them.  Verily,  verily, 
1  say  unto  you.  It  was  not  Moses  that 
gave  you  the  bread  out  of  heaven;  but 
my  Father  giveth  you  the  true  bread  out 

33  of  heaven.  For  the  bread  of  God  is  that 
which  cometh  down  out  of  heaven,  and 

34  giveth  life  unto  the  world.  They  said 
thei'efore  unto  him,  Lord,  evermore  give 

35  us  this  bread.  Jesus  said  unto  them,  I 
am  the  bread  of  life:  he  that  cometh  to 
me  shall  not  hunger,  and  he  that  believeth 

36  on  me  shall  never  thirst.  But  I  said  unto 
you,  that  ye  have  seen  me,  and  yet  believe 

37  not.  All  that  which  the  Father  giveth 
me  shall  come  unto  me;  and  him  that 
cometh  to  me  I  will  in  no  wise  cast  out. 

.38  For  I  am  come  down  from  heaven,  not  to 
do   mine  own  will,  but   the  will   of   him 

39  that  sent  me.  And  this  is  the  will  of  him 
that  sent  me,  that  of  all  that  which  he 
hath  given  me  I  should  lose  nothing,  but 

40  should  raise  it  up  at  the  last  day.  For 
this  is  the  will  of  my  Father,  that  every 
one  that  beholdeth  the  Son,  and  believeth 
on  him,  should  have  eternal  life;  and  ^I 
will  raise  him  up  at  the  last  day. 

41  The  Jews  therefore  murmured  concern- 
ing him,  because  he  said,  I  am  the  bread 

42  which  came  down  out  of  heaven.  And 
they  said,  Is  not  this  Jesus,  the  son  of 
Joseph,  whose  father  and  mother  we 
know  ?  how  doth  he  now  say,  I  am  come 

43  down  out  of  heaven?  Jesus  answered 
and  said  unto  them,  Murmur  not  among 

44  yourselves.  No  man  can  come  to  me, 
except  the  Father  which  sent  me  draw 
him:  and  I  will  raise  him  up  in  the  last 

45  day.  It  is  written  in  the  prophets,  And 
they  shall  all  be  taught  of  God.  Eveiy 
one  that  hath  heard  from  the  Father,  and 

46  hath  learned,  cometh  unto  me.  Not  that 
any  man  •  hath  seen  the  Father,  save  he 
which   is    from   God,    he   hath    seen   the 

47  Father.     Verily,  verily,  I  say  unto   you, 

48  He  that  believeth  hath  eternal  life.     I  am 

49  the  bread  of  life.  Your  fathers  did  eat 
the   manna   in   the  wilderness,  and   they 

50  died.  This  is  the  bi-ead  which  cometh 
down  out  of  heaven,  that  a  man  may  eat 

51  thereof,  and  not  die.  I  am  the  living 
bread  which  came  down  out  of  heaven: 
if  any  man  eat  of  this  bread,  he  shall  live 
forever:  yea  and  the  bread  which  I  will 
give  is  my  flesh,  for  the  life  of  the  world, 

52  The  Jews    therefore   strove    one   with 


Or,  that  I  should  raise  him  up. 


33.  The  true  bread  out  of  henven.     Christ  himself,  who  is  the  antitype  of  the  manna. 

33.  Tlic  really  heuveuly  bre.-iil  w  that  which  comes  truly  from  God's  heaven,  and  lias  a  universal  application  to 
the  race  (  "  unto  the  world  "  ),  not  an  application  to  Israel  only. 

37-30.  The  Father.  Through  his  written  Word  (as  shown  In  chap.  5:37-40).  The  Father  draws  men  to 
Christ  by  his  written  Word,  which  is  the  third  witness  for  Christ.    Christ  receives  aud  retains  all  such. 

40.  Il  is  the  beholder  of  the  Son,  and  believer  in  him,  whom  God  gives  to  him. 

42.  The  Jews  could  not  reconcile  a  Messianic  life  with  a  humble  condition. 

44.  Except  the  Father  which  sent  me  draw  hlin.  The  next  verse,  regarding  the  hearing  and  learning 
(with  the  quotation  from  Isa.  5-t:  13) ,  plainly  shows  that  the  drawing  of  the  Father  is  by  the  teaching  of  the  Word. 

46.  This  verse,  like  the  latter  clause  of  chap.  5:37,  is  inserted  to  show  that  the  drawing  of  God  is  not  direct,  but 
mediate. 

47.  The  hearer  and  learner  of  God's  written  Word  "  comes  "  (verse  45)  and  "  believes."  To  him  Christ  becomes 
the  bread  of  life. 

51.  My  flesh.  Il  is  as  the  Son  of  man  dying  for  sinners  that  Christ  is  the  breed  of  life.  Hence,  afterwards 
(verse  53),  our  Lord  speaks  of  eating  his  flesh,  and  drinking  his  blood,  which  shows  that  the  giving  of  the  flesh 

210 


The  bread  of  life  explained. 


ST.    JOHN,    VI. 


Many  disciples  depart  from  Christ. 


.5.3  Then  Jesus  said  unto  them,  Verily,  verily,  I 
say  unto  you,  Except  ye  eat  the  flesh  of  the  Son  of 
man,  and  drink  his  blood,  ye  have  no  life  in  you. 

.54  Whoso  eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life;  and  I  will  raise  him  up  at 
the  last  day. 

55  For  my  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed. 

.5t)  He  that  eateth  my  flesh,  and  drinketh  my 
blood,  dwelleth  in  me,  and  I  in  him. 

57  As  the  living  Father  hath  sent  me,  and  I  live 
by  the  Father:  so  he  that  eateth  me,  even  he  shall 
live  by  me. 

5S  This  is  that  bread  which  came  down  from 
heaven:  not  as  your  fathers  did  eat  manna,  and 
are  dead:  he  that  eateth  of  this  bread  shall  live 
for  ever. 

59  These  things  said  he  in  the  synagogue,  as  he 
taught  in  Capernaum. 

60  Many  tlierefore  of  his  disciples,  when  they 
had  heard  tJiis,  said,  This  is  an  hard  saying;  who 
can  hear  it  ? 

61  When  .lesus  knew  in  himself  that  his  dis- 
ciples nmrmured  at  it,  he  said  unto  them,  Doth 
this  offend  you  ? 

62  Wliat  and  if  ye  shall  see  the  Son  of  man 
ascend  up  where  he  was  before  ? 

63  It  is  the  spirit  that  quickeneth;  the  flesh 
profiteth  nothing:  the  words  that  I  speak  unto 
you,  tltey  are  spirit,  and  thetj  are  life. 

(U  But  there  are  some  of  you  that  believe  not. 
For  Jesus  knew  from  the  beginning  who  they  were 
that  believed  not,  and  who  should  betray  him. 

65  And  he  said,  Therefore  said  I  unto  you,  that 
no  man  can  come  unto  me,  except  it  were  given 
unto  him  of  my  Father. 

66  If  From  that  time  many  of  his  disciples  went 
back,  and  walked  no  more  witli  him. 


another,  saying,  ITow  can  this  man  give 

53  us  his  flesh  to  eat  ?  Jesus  therefore  said 
unto  them.  Verily,  verily,  I  say  imto  you, 
Except  ye  eat  the  flesh  of  the  Son  of  man 
and  drink  his  blood,  ye  have  not  life  in 

54  yourselves.  He  that  eateth  my  flesh  and 
drinketh  my  blood  hath  eternal  life;  and 

55  1  will  raise  him  up  at  the  last  day.  For 
my  flesh  is  ^  meat  indeed,  and  my  blood  is 

56  -drink  indeed.  lie  that  eateth  my  flesh 
and  drinketh  my  blood  abideth  in  me,  and 

57  I  in  him.  As  the  living  Father  sent  me, 
and  I  live  because  of  the  Father;  so  he 
that  eateth  me,  he  also  shall  live  because 

58  of  me.  This  is  the  bread  which  came 
down  out  of  heaven:  not  as  the  fathers 
did   eat,   and   died:   he   tliat  eateth   this 

59  bread  shall  live  for  ever.  These  things 
said  he  in  ^the  synagogue,  as  he  taught 
in  Capernaum. 

60  Many  therefore  of  his  disciples,  when 
they  heard  this,  said.  This  is  a  hard  say- 

61  ing;  who  can  hear  *  it  ?  But  Jesus  know- 
ing in  himself  that  his  disciples  murmured 
at  this,  said  unto  them.  Doth  this  cause 

62  you  to  stumble  ?  What  then  if  ye  should 
behold  the  Son  of  man  ascending  where 

63  he  was  before?  It  is  the  spirit  that 
quickeneth;  the  flesh  profiteth  nothing: 
the  words   that  I  have  spoken  unto  you 

64  are  spirit,  and  are  life.  But  there  are 
some  of  you  that  believe  not.  For  Jesus 
knew  from  the  beginning  who  they  were 
that  believed   not,  and  who   it  was  that 

65  should  betray  him.  And  he  said,  For 
this  cause  have  I  said  unto  you,  that  no 
man  can  come  unto  me,  except  it  be  given 
unto  him  of  the  Father. 


Gr.  true  meat.    2  Qr.  true  drink.    ^  Or,  a  synagogue.    *  Or,  him. 


is  the  giving  it  as  a  toru  and  rent  flesb,  a  suffering  manhood.    Men  are  to  eat  it;  that  is,  to  feed  spiritually  by  faith 
on  a  crucified  Saviour. 

53.  See  preceding  note.  The  eating  and  drinking  (i.e.,  faith)  connects  the  soul  with  Christ's  life  (compare 
chap.  6:27-29). 

54.  And  I  will  raise  liiin  up  at  the  last  clay.  The  eternal  life  obtained  by  a  faith-union  with  Christ 
includes  the  body's  redemption  (see  Rom.  8:11,  2.3). 

55.  Meat  indeed —drink  indeed.  A  sustenance  infinitely  more  real,  because  more  enduring,  than  any 
thing  to  which  we  are  wont  to  give  the  name  of  food,  even  in  iigure. 

56.  The  reason  why  Christ  is  meat  and  drink  to  the  believer  is  here  given.  There  is  a  mutual  indwelling;  bo 
that  Christ's  life  is  the  believer's  life,  and  the  believer's  weakness  is  assumed  and  cancelled  by  Christ. 

57.  The  action  of  Christ's  life  upon  the  believer  is  analogous  to  the  action  of  the  Father's  life  on  Christ  as  the 
Sent  of  the  Father. 

60.  Who  can  hear  it?  Who  can  hear  it  with  approval?  The  doctrine  that  Christ  and  the  believer  must  be 
identified  was  too  hard  for  them.  It  has  l)een  ever  since  a  hard  doctrine  to  multitudes,  who  wish  to  imitate,  or  even 
to  obey,  Christ,  but  not  to  be  united  to  him  in  his  cross  and  resurrection. 

62.  If  this  doctrine  of  identification  with  Christ  (eating  and  drinking  bis  flesh  and  blood)  cause  you  to  draw 
back  when  I  am  here  in  the  flesh  with  you,  how  much  more  will  you  draw  back  from  it  when  you  see  me  on  ray 
way  to  my  primal  glory  with  the  Father!  You  will  see  then  that  the  eating  and  drinking  is  not  simply  the  eating 
and  drinking  a  man,  but  the  eating  and  drinking  God ;  and  that  will  stagger  you  more  than  ever. 

The  "ascending"  of  the  Son  of  man  cannot  refer  to  his  physical  ascension,  for  only  his  apostles  saw  that.  It 
must  refer  to  his  removal  from  the  earthly  scene.  We  may,  however,  take  his  "  disciples  "  in  verse  61  for  the  twelve 
apostles;  and  then  the  ascension  may  be  his  physical  ascension,  which  they  all  (but  Judas)  witnessed.  In  this  case, 
we  must  suppose  even  the  apostles  to  be  dissatisfied  with  this  doctrine  of  eating  and  drinking  the  Messiah,  as  a 
spiritual  doctrine  at  the  farthest  remove  from  the  general  idea  of  allegiance  to  the  Messiah. 

63.  It  is  the  spirit  that  quickeneth,  or  giveth  life.  The  whole  idea  of  the  Messianic  sway  and  life  was 
spiritual,  while  the  Jews  counted  it  as  outward  and  visible.  The  flesh  profiteth  nothing;.  Christ  had  spoken  of 
eating  his  flesh;  but  by  flesh  he  meant  nothing  earthly,  but  his  own  life  as  lived  in  the  flesh,  which  was  a  spiritual 
life.  That  life  of  .Jesus  (including  its  great  characteristic  of  suffering)  was  that  which  gave  life  to  all  believers;  but 
it  was  not  a  fleshly  life,  but  a  spiritual  life  in  the  flesh.  The  words,  etc.  So  Christ's  words  and  teachings  were  a 
spiritual  power  to  turn  the  heart  unto  God,  and  join  it  to  him. 

64.  Who  it  was  that  should  betray  hiui.  Our  Lord  therefore  chose  .Judiis  as  one  of  the  twelve,  knowing 
tliat  he  would  prove  a  traitor. 

65.  For  this  cause.  Because  there  are  some  of  the  disciples  who  are  not  believers.  Except  It  be  Riven 
unto  him  by  the  Father.  Unless  the  dirine  drawing  is  felt.  The  mere  human  drawing  of  curiosity,  or  personal 
attachment,  or  partisan  feeling,  amounts  to  nothing. 

211 


Christ,  to  avoid  the  Jews, 


ST.    JOHN,    VII. 


goeth  into  Galilee. 


67  Then  said  Jesus  unto  the  twelve,  Will  ye 
also  go  away  ? 

68  Then  Simon  Peter  answered  him,  Lord,  to 
■whom  shall  we  go  ?  thou  hast  the  words  of  eternal 
life. 

69  And  we  believe  and  are  sure  that  thou  art 
that  Christ,  the  Son  of  the  living  God. 

70  Jesus  answered  them.  Have  not  I  chosen  you 
twelve,  and  one  of  you  is  a  devil  ? 

71  He  spake  of  Judas  Iscariot  the  son  of  Simon: 
for  he  it  was  that  should  betray  him,  being  one  of 
the  twelve. 


66  Upon  this  many  of  his  disciples  went 
back,   anil   walked   no    more  Mith    him. 

67  Jesus   said    therefore    unto    the    twelve, 

68  Would  ye  also  go  away  ?  Simon  Peter 
answered  him.  Lord,  to  whom  shall  we 
go  ?  thou  iliast  the  words  of  eternal  life. 

69  And  we  have  believed  and  know  that  thou 

70  art  the  Holy  One  of  (Jod.  Jesus  answered 
them,  Did  not  I  choose   you  the  twelve, 

71  and  one  of  you  is  a  devil  ?  Now  he  spake 
of  Judas  the  .son  of  Simon  Iscariot,  for  he 
it  was  that  should  betray  him,  being  one 
of  the  twelve. 


Or,  hast  ; 


>-dg. 


69.  Thou  art  the  Holy  One  of  God.  This  reading  (or  this  -with  "  the  Christ "  inserted  before  "  the  Holy 
One"  )  is  amply  supported.  "  Living  "  is  undoubtedly  wrong;  and  "  Sou  "  has  not  the  Sinaitic,  Vatican,  Ephraera, 
Beza,  or  Parisian  (L.)  for  it.  The  form  in  the  Old  Version  is  taken  from  Matt.  16: 16,  a  form  which  I'eter  gave  a 
year  later.  "The  Holy  Oue  of  God"  represented  the  Messiah  as  Ood's  agent;  but  the  "Sou  of  the  living  God" 
represented  him  as  of  the  divine  essence,  where  the  force  is  not  in  the  word  "  Son,"  or  in  the  word  "  living,"  but  in 
the  two  combined.  Nathanael  could  say  to  Christ,  "Thou  art  the  Son  of  God"  (chap.  1:49),  and  only  mean  the 
Messiah;  but  to  say  "  Son  of  the  living  God,"  meant  the  Son  iu  whom  God's  life  was,  the  divine  Son.  "Sou  of 
God  "  by  itself  is  a  title  given  to  men  of  faith  (1  John  3 : 2  compared  with  John  1 :  12.  See  also  Job  38  : 7  for  its  refer- 
ence to  created  beings  other  than  men).  The  phrase  in  Hos.  1 :  10,  Bene  el-chai,  "  Sons  of  the  living  God,"  being 
plural,  has  not  the  distinctive  character  of  the  siugular  phrase;  and  yet  that  is  a  very  strong,  and  probably  Messianic, 
epithet. 

70.  One  of  you  is  a  devil.  Rather,  "  one  of  you  is  devil."  That  is,  one  of  this  little  company  acts  as  devil 
among  the  sons  of  God  (see  Job  2:1).  There  is  only  one  devil.  The  literal  translation  of  SiiiSoAo?  as  "slander- 
ous," or  "  a  slanderer,"  is  not  in  accordance  with  New-Testament  usage.  The  three  cases  in  the  pastoral  eiJistles 
(1  Tim.  3:11;  2  Tim.  3:3;  Tit.  3  :  3)  even,  appear  to  be  "  devils  "  (figuratively)  rather  than  " slanderers." 

~1.  Both  father  and  son  had  the  name  Iscariot  (see  Matt.  10  : 4). 


CHAPTER    VII. 


1,  Jesus  reproveth  the  ambition  and  boldness  of  his  kinsmen ;  10,  goeth  np  from  Galilee  to  the  feast  of  taber- 
nacles !  14.  teacheth  in  the  temple.  40.  Divers  opinions  of  him  among  the  people.  45.  The  Pharisees  are 
angry  that  their  ofBcers  took  him  not,  and  chide  with  Nicodemns  for  taking  his  part. 


1  Afteu  these  things  Jesus  walked  in  Galilee : 
for  he  would  not  walk  in  Jewry,  because  the  Jews 
sought  to  kill  him. 

2  Now  the  Jews'  feast  of  tabernacles  was  at 
hand. 

3  His  brethren  therefore  said  unto  him.  Depart 
hence,  and  go  into  Judaja,  that  thy  disciples  also 
may  see  the  works  that  thou  doest. 

4  For  there  is  no  man  that  doeth  any  thing  in 
secret,  and  he  himself  seeketh  to  be  known  openly. 
If  thou  do  these  things,  shew  thyself  to  the  world. 

5  For  neither  did  his  brethren  believe  in  him. 

6  Then  Jesus  said  unto  them.  My  time  is  not 
yet  come:  but  your  time  is  alway  ready. 


1  And  after  these  things  Jesus  walked  in 
Galilee:  for  he  would  not  walk  in  Judaja, 

2  because  the  Jews  sought  to  kill  him.  Now 
the  feast  of  the  Jews,  the  feast  of  taberna- 

3  cles,  was  at  hand.  His  brethren  therefore 
said  unto  him,  Depart  hence,  and  go  into 
Jud?ea,  that  thy  disciples  also  may  behold 

4  thy  works  which  thou  doest.  For  no  man 
doeth  any  thing  in  secret,  ^  and  himself 
seeketh  to  be  known  openly.  If  thou 
doest  these  things,  manifest  thyself  to  the 

5  world.     For  even  his  brethren  did  not  be- 

6  lieve  on  him.  Jesus  therefore  saith  unto 
them.  My  time  is  not  yet  come;  but  your 


Some  ancient  authorities  read  atid  seeketh  it  to  be  known  openly. 


1.  He  wonlil  not  walk  in  Judaea.  Hence  the  third  Passover  of  his  ministry  he  did  not  keep  by  going  up 
to  Jerusalem.     The  first  Passover  is  mentioned  in  chap.  2  :  23 ;  the  second,  in  chap.  5:1;  the  third,  in  ch.ip.  0 : 4. 

2.  The  feast  of  tabernacles  ■was  at  hand.  John  passes  over  the  Galilajan  life.  The  events  recorded  in 
the  fifteenth,  sixteenth,  seventeenth,  and  eighteenth  chapters  of  Matthew,  and  in  the  seventh,  eighth,  and  ninth  chap- 
ters of  Mark,  belong  to  this  period.  The  Feast  of  Tabernacles  began  on  the  fifteenth  of  Tisri  (about  the  8th  of 
October),  and  lasted  eight  days,  if  we  include  the  appended  sabbath  (the  "eighth  day"),  duiing  tlie  first  seven 
of  which  the  people  lived  in  tabernacles  (tents),  or  booths,  in  commemoration  of  the  booth-living  of  their  ancestore 
when  they  left  Egypt  (see  Lev.  23:33-43,  and  compare  Exod.  12:37,  where  Succoth  means  "booths;"  also  see 
Neh.  8  :  14-18).     'I'his  feast  occurred,  therefore,  six  months  after  the  Passover. 

3.  His  brethren.  His  unbelieving  relatives  according  to  the  flesh.  Thy  disciples.  This  seems  to  indicate 
that  Jesus  had  many  disciples  in  Judaea,  made  such  at  his  visits  to  Jerusalem  at  the  times  of  the  feasts  and  at  the 
beginning  of  his  ministry. 

6.  My  time  is  ?iot  yet  coine.  My  lime  for  full  manifestation  and  for  full  acceptance,  such  as  they  unbelievingly 
urged.  Your  time  is  always  ready  for  your  works,  whatever  they  may  be;  but  my  works  are  done  iu  the  face 
of  a  hostile  world,  and  so  my  lime  must  be  carefully  chosen. 


212 


Christ  teacheth 


ST.   JOIIX,   yiT. 


in  tte  temple. 


7  The  world  cannot  hate  yon;  hut  me  it  hateth, 
because  I  testify  of  it,  that  the  works  thereof  are 
evil. 

8  Go  ye  up  unto  this  feast :  I  go  not  up  yet  unto 
this  feast;  for  my  time  is  not  yet'  full  come. 

9  When  he  had  said  these  words  unto  them,  he 
abode  .still  in  Galilee. 

10  IT  But  when  his  brethren  were  gone  up,  then 
went  he  also  up  unto  the  feast,  not  openly,  but  as 
it  were  in  secret. 

11  Then  the  Jews  sought  him  at  the  feast,  and 
said.  Where  is  he  ? 

12  And  there  was  much  murmuring  among  the 
people  concerning  him:  for  some  said.  He  is  a 
good  man :  others  said,  Nay ;  but  he  deceiveth  the 
people. 

13  Howbeit  no  man  spake  openly  of  him  for 
fear  of  the  Jews. 

14  1  Now  about  the  midst  of  the  feast  Jesus 
went  up  into  the  temple,  and  taught. 

1.5  And  the  Jews  marvelled,  saying,  How  know- 
eth  this  man  letters,  having  never  learned  '? 

16  Jesus  answered  them,  and  said,  My  doctrine 
is  not  mine,  but  his  that  sent  me. 

17  If  any  man  will  do  his  will,  he  shall  know  of 
the  doctrine,  whether  it  be  of  God,  or  whether  I 
speak  of  myself. 

18  He  that  speaketh  of  himself  seeketh  his  own 
glory:  but  he  that  seeketh  his  glory  that  sent  him, 
the  same  is  true,  and  no  unrighteousness  is  in 
him. 

19  Did  not  Moses  give  you  the  law,  and  yet 
none  of  you  keepeth  the  law  ?  Why  go  ye  about 
to  kill  me  ? 

20  The  people  answered  and  said,  Thou  hast  a 
devil:  who  goeth  about  to  kill  thee  ? 

21  Jesus  answered  and  said  unto  them,  I  have 
done  one  work,  and  ye  all  marvel. 

22  Moses  therefore  gave  unto  you  circumcision ; 
(not  because  it  is  of  Moses,  but  of  the  fathers;) 
and  ye  on  the  sabbath  day  circumcise  a  man. 


7  time  is  alway  ready.  The  world  cannot 
hate  you;  but  me  it  hateth,  because  I  tes- 

8  tify  of  it,  that  its  works  are  evil.  Go  ye 
vip  unto  the  feast:  I  go  not  up  ^yet  unto 
this  feast;  because  my  time  is  not  yet  ful- 

9  filled.  And  having  said  these  things  unto 
them,  he  abode  still  in  Galilee. 

10  But  when  his  brethren  were  gone  up 
unto  the  feast,  then  went  he  also  up,  not 

11  publicly,  but  as  it  were  in  secret.  The 
Jews  therefore  sought  him  at  the  feast, 

12  and  said.  Where  is  he?  And  there  was 
much  murmuring  among  the  multitudes 
concerning  him:  some  said,  He  is  a  good 
man;  others  said.  Not  so,  but  he  leadeth 

13  the  multitude  astray.  Howbeit  no  man 
spake  openly  of  him  for  fear  of  the  Jews. 

14  But  when  it  was  now  the  midst  of  the 
feast  Jesus  went  up  into  the  temple,  and 

15  taught.  The  Jews  therefore  marvelled, 
saying,   How  knoweth  this   man   letters, 

16  having  never  learned  ?  Jesus  therefore 
answered  them,  and  said.  My  teaching  Is 

17  not  mine,  but  his  that  sent  me.  If  any 
man  willeth  to  do  his  will,  he  shall  knoAV 
of  the  teaching,  whether  it  be  of  God,  or 

18  lohether  I  speak  from  myself.  He  that 
speaketh  from  himself  seeketh  his  own 
glory:  but  he  that  seeketh  the  glory  of 
him  that  sent  him,  the  same  is  true,  and 

19  no  unrighteousness  is  in  him.  Did  not 
Moses  give  you  the  law,  and  yet  none  of 
you  doeth  the  law  ?    Why  seek  ye  to  kill 

20  me  ?    The  multitude  answered,  Thou  hast 

21  a  2 devil:  who  seeketh  to  kill  thee  ?  Jesus 
answered  and  said  unto  them,  I  did  one 

22  work,  and  ye  all  ^  marvel.  For  this  cause 
hath  Moses  given  you  circumcision  (not 
that  it  is  of  Moses,  but  of  the  fathers); 
and  on  the  sabbath  ye  circumcise  a  man. 


Mauy  ancient  authorities  omit  yet.    ^  Gr.  demon. 


3  Or,  marvel  becan 
cision. 


of  this.    Moses  hath  given  you  circ^im,' 


8.  I  go  not  up  yet  unto  this  feast.  The  "  yet  "  cannot  be  defended.  If  it  had  been  originally  here,  it  could 
not  have  been  dropped  out  by  so  many  high  authorities.  Jesus  says,  "I  go  not  up  unto  this  feast."  Some  say  he 
changed  his  mind,  and  went.  Not  at  all.  He  did  not  go  up  to  the  feast.  He  only  reached  .Jerusalem  on  the  fourth 
day  of  the  feast  (verse  14),  and  hence  could  not  be  said  to  have  attended  the  feast.  He  did  not  go  to  Jerusalem  to 
attend  the  feast,  but  to  seek  opportunity  to  teach  the  people.  My  time  is  not  yet  fulfilled.  My  time  for  pre- 
paratory worlt  before  exposing  myself  fully  to  the  malice  of  men  is  not  yet  accomplished. 

10.  As  it  were  in  secret.  Excellent  authorities  omit  "as  it  were."  It  could  readily  be  introfluced  by  the 
desire  to  take  off  the  edge  of  the  bold  statement  that  Christ  did  a  clandestine  deed. 

13.  For  fear  of  the  Jews.  The  Jews  of  Jerusalem  had  been  bitter  against  Jesus  ever  since  eighteen  months 
before,  at  the  Passover,  he  had  healed  the  impotent  man  on  the  sabbath,  and  then  spoken  of  himself  as  on  the  same 
plane  with  God  (chap.  5:1-18). 

14.  This  bold  step  of  Jesus  disconcerted  the  plotters,  who  would  have  waylaid  him.  Now  that  the  people  had 
Been  him,  and  heard  him,  they  could  not  safely  attempt  his  assassination. 

15.  Letters.     General  learning. 

16.  Jesus  declares  his  knowledge  to  be  from  God,  and  not  from  the  schools. 

17.  If  any  man  willeth  to  do  his  will,  etc.     The  Godward  heart  can  discriminate. 

18.  Christ  sought  no  personal  glory  on  earth. 

19.  Did  not  Moses  give  you  the  law  ?  The  connection  is  this :  "I  received  my  knowledge  from  God,  and 
my  self-abnegation  should  testify  lo  the  truth  of  my  teaching  as  from  God.  But  you  do  with  me  as  you  did  with 
Moses.  He  gave  you  the  law  from  God,  and  none  of  you  doeth  it:  so  you  despise  my  teaching,  and  are  ready  to 
kill  me." 

20.  The  multitude  answered— who  seeketh  to  kill  thee?  The  multitude  were  aware  of  the  inten- 
tion to  kill  him  (see  verse  1,  and  compare  verse  25).  Their  question  is,  therefore,  a  falsehood  in  effect,  either  used 
contemptuously  or  craftily. 

21.  I  did  one  work.  The  healing  of  the  impotent  man  eighteen  months  before  (see  on  verse  13).  Ye  all 
marvel.  The  marvel  with  them  was,  that  a  man  professing  to  be  the  Messiah  should  (as  they  construed  it)  break 
the  law  of  the  sabbath. 

22.  For  this  cause.  It  is  hard  to  make  any  sense  with  this  clause  connected  with  the  following  words.  It 
seems  better,  therefore,  to  take  it  with  the  preceding  sentence  (as  many  commentators  do) ;  although  the  position  of 
Sta  toOto  is,  in  .John,  usually  at  the  beginning,  not  at  the  end,  of  a  sentence.  "  And  ye  all  marvel  for  this  cause. 
Moses  hath  given  you  circumcision,"  etc. 

213 


Christ  teacheth 


ST.  jonx,  YII. 


in  the  temple. 


23  If  a  man  on  the  sabbath  day  receive  circum- 
cision, that  the  law  of  Moses  should  not  be  broken ; 
are  ye  angry  at  me,  because  I  have  made  a  man 
every  whit  whole  on  the  sabbath  day  ? 

24  Judge  not  according  to  the  appearance,  but 
judge  righteous  judgment. 

25  Then  said  some  of  them  of  Jerusalem,  Is  not 
this  he,  whom  they  seek  to  kill  ? 

26  But,  lo,  he  speaketh  boldly,  and  they  say 
nothing  unto  him.  Do  the  rulers  know  indeed 
that  this  is  the  very  Christ  •* 

27  Howbeit  we  know  this  man  whence  he  is: 
but  when  Christ  cometh,  no  man  knoweth  whence 
he  is. 

28  Then  cried  Jesus  in  the  temple  as  he  taught, 
saying.  Ye  both  know  me,  and  ye  know  whence  I 
am:  and  I  am  not  come  of  myself,  but  he  that 
sent  me  is  true,  whom  ye  know  not. 

29  But  I  know  him:  for  I  am  from  him,  and  he 
hath  sent  me. 

.30  Then  they  sought  to  take  him:  but  no  man 
laid  hands  on  him,  because  his  hour  was  not  yet 
come. 

31  And  many  of  the  people  believed  on  him, 
and  said.  When  Christ  cometh,  will  he  do  more 
miracles  than  these  which  this  man  hath  done  ? 

32  IT  The  Pharisees  heard  that  the  people  mur- 
mured such  things  concerning  him;  and  the  Phari- 
sees and  the  chief  priests  sent  oliicers  to  take  him. 

33  Then  said  Jesus  unto  them,  Yet  a  little  while 
am  I  with  you,  and  then  I  go  unto  him  that  sent 
me. 

.34  Ye  shall  seek  me,  and  shall  not  find  me :  and 
where  I  am,  thither  ye  cannot  come. 

35  Then  said  the  Jews  among  themselves, 
Whither  will  he  go,  that  we  shall  not  find  him  ? 
will  he  go  unto  the  dispersed  among  the  Gentiles, 
and  teach  the  Gentiles  ? 

36  What  manner  of  saying  is  this  that  he  said, 
Ye  shall  seek  me,  and  shall  not  find  me  :  and 
where  I  am,  tldtlier  ye  cannot  come  ? 

37  In  the  last  day,  that  great  duij  of  the  feast, 
Jesus  stood  and  cried,  saying.  If  any  man  thirst, 
let  him  come  unto  me,  and  drink. 

38  He  that  believeth  on  me,  as  the  scripture 
hath  said,  out  of  his  belly  shall  flow  rivers  of  living 
water. 


23  If  a  man  receiveth  circumcision  on  the 
sabbath,  that  the  law  of  Moses  may  not 
be  broken;  are  ye  wroth  with  me,  because 
I  made  a  man  every  whit  whole  on  the 

24  sabbath?  Judge  not  according  to  appear- 
ance, but  judge  righteous  judgement. 

25  Some  therefore  of  them  of  Jerusalem 
said.   Is  not  this  he  whom  they  seek  to 

26  kill  ?  And  lo,  he  speaketh  openly,  and 
they  say  nothing  unto  him.  Can  it  be  that 
the  rulers  indeed  know  that  this  is  the 

27  Christ?  Howbeit  we  know  this  man 
whence  he  is:  but  when  the  Christ  com- 

28  eth,  no  one  knoweth  whence  he  is.  Jesus 
therefore  cried  in  the  temple,  teaching 
and  saying,  Ye  both  know  me,  and  know 
whence  I  am ;  and  I  am  not  come  of  my- 
self, but  he  that  sent  me  is  true,  whom  ye 

20  know  not.     I  know  him  ;  because   I  am 

30  from  him,  and  he  sent  me.  They  sought 
therefore  to  take  him:  and  no  man  laid  his 
hand  on  him,  because  his  hour  was  not  yet 

31  come.  But  of  the  multitude  many  believed 
on  him;  and  they  said.  When  the  Christ 
shall  come,  will  he  do   more   signs  than 

32  those  which  this  man  hath  done  ?  The 
Pharisees  heard  the  multitude  murmuring 
these  things  concerning  him;  and  the  chief 
priests  and  the  Pharisees  sent  officers  to 

33  take  him.  Jesus  therefore  said.  Yet  a 
little  while  am  I  with  you,  and  I  go  unto 

34  him  that  sent  me.  Ye  shall  seek  me,  and 
shall   not  find  me:   and  where  I  am,  ye 

35  cannot  come.  The  Jews  therefore  said 
among  themselves.  Whither  will  this  man 
go  that  we  shall  not  find  him  ?  will  he  go 
unto  the  Dispersion  ^  among  the  Greeks, 

36  and  teach  the  Greeks  ?  What  is  this  wonl 
that  he  said.  Ye  shall  seek  me,  and  shall 
not  find  me:  and  where  I  am,  ye  cannot 
come  ? 

37  Now  on  the  last  day,  the  great  day  of 
the  feast,  Jesus  stood  and  cried,  saying. 
If  any  man  thirst,  let  him  come  unto  me, 

.38  and  drink.  He  that  believeth  on  me,  as 
the  scrii)ture  hath  said,  out  of  his  belly 


Gr.  of. 


23.  The  Jaw  of  grace  controls  the  law  of  the  sabbath. 

36.  Can  it  be  that  the  rulers  indeed  know  that  this  is  the  Christ?  Rather,  "Do  the  rulers  really 
think  this  is  the  ChriBt?  "     It  is  a  question  expecting  a  negative  answer. 

27.  Whence  he  is.  They  knew  the  place  (Bethlehem),  and  the  general  descent  ffrora  David),  but  did  not 
know  the  immediate  family  of  which  Messiah  should  spring.  They  expected  he  would  appear  mysteriously  and 
suddenly. 

28.  Ye  both  know  me,  etc.  The  Jews  knetv  .Jesus  was  the  Messiah  sent  of  God;  but  their  jealousy  and 
wicked  rage  threw  their  knowledge  in  the  background,  and  at  length  covered  their  knowledge  with  unbelief.  The 
evil  heart  can  crush  out  a  wholesome  knowledge  from  the  mind.  Men  are  given  over  to  believe  a  lie  (2  Thess.  2:11). 
Whom  ye  know  not.  They  did  not  know  God  as  they  might  and  ought  to  have  known  him,  or  they  would  have 
welcomed  hi.'*  Son,  who  reflected  his  glory. 

31.  Helieved  on  him.     That  he  was  the  Messiah. 

32.  The  chief  priests  and  the  Pliarisees,  acting  in  Sanhedrim,  or  as  a  committee  of  Sanhedrim,  sent  offi- 
cers to  take  him,  thai  they  might  accuse  him  before  the  Roman  authority  of  assuming  a  power  in  rivalry  to  that 
of  Rome.     In  verse  4.5,  we  see  the  return  and  report  of  these  officers. 

33.  Ye  sliall  seek  n>e.    Ye  shall  seek  the  ^ressiah  (who  I  am). 

34.  Wliere  I  am.    In  heaven.     Compare  chap.  14  :  3,  for  a  contrast  to  this  passage. 

35.  Unto  the  Dispersion.  The  Jews  living  in  foreign  lands  from  the  limes  of  the  captivities  of  Israel  and 
Judah,  and  from  the  later  troubles  of  the  Maccaba-an  period.  And  teach  the  Greeks.  A  bitter  speech  for  Jews 
to  make.  "  Greeks  "  was  a  name  in  general  for  all  outside  the  Jewish  family  who  were  cultured  and  civilized  (see 
Rom.  1.14;  1  Cor.  1:22-24). 

37.  The  jjreat  day.  This  was  the  appended  sabbath,  —  the  eighth  day  (Lev.  23:36)  of  the  Feast  of  Tuber- 
nacles.  The  following  words  of  our  Lord  are  supposed  to  have  been  uttered  when  the  golden  pitcher  of  wain-  \v;is 
brought  fiom  the  pool  of  Siloam,  and  its  contents  poured  into  two  perforated  jars  as  significant  of  the  Messianic 
blessings  to  come. 

38.  Out  of  his  belly.    Just  as  the  water  poured  into  the  perforated  jars  gushed  forth  In  many  streams.    This 

214 


The  Pharisees  chide  Nicodemus 


ST.    JOIIX,    VII. 


for  defending  Christ. 


.39  (But  this  spake  he  of  the  Spirit,  which  they 
that  believe  on  him  should  receive:  for  the  Holy 
Ghost  was  not  yet  given  ;  because  that  Jesus  was 
not  yet  glorified.) 

40  IT  Many  of  the  people  therefore,  when  they 
heard  this  saying,  said,  Of  a  truth  this  is  the 
Prophet. 

41  Others  said.  This  is  the  Christ.  But  some 
said,  Shall  Christ  come  out  of  Galilee  ? 

42  Hath  not  the  scripture  said.  That  Christ 
Cometh  of  the  seed  of  David,  and  out  of  the  town 
of  Bethlehem,  where  David  was  ? 

43  So  there  was  a  division  among  the  people 
because  of  him. 

44  And  some  of  them  would  have  taken  him; 
but  no  man  laid  hands  on  him. 

45  IF  Then  came  the  officers  to  the  chief  priests 
and  Pharisees;  and  they  said  unto  them,  Why 
have  ye  not  brought  him  '? 

46  The  officers  answered,  Never  man  spake  like 
this  man. 

47  Then  answered  them  the  Pharisees,  Are  ye 
also  deceived  ? 

48  Have  any  of  the  rulers  or  of  the  Pharisees 
believed  on  him  ? 

49  But  this  people  who  knoweth  not  the  law  are 
cursed. 

50  Nicodemus  saith  unto  them,  (he  that  came 
to  Jesus  by  night,  being  one  of  them, ) 

51  Doth  our  law  judge  any  man,  before  it  hear 
him,  and  know  what  he  doeth  ? 

52  They  answered  and  said  unto  him,  Art  thou 
also  of  Galilee?  Search,  and  look:  for  out  of 
Galilee  ariseth  no  prophet. 

5:3  And  every  man  went  unto  his  own  house. 


39  shall  flow  rivers  of  living  water.  But  this 
spake  he  of  the  Spirit,  which  they  that 
believed  on  him  were  to  receive:  i  for  the 
Spirit  was  not  yet  c/iven  ;   because  Jesus 

40  was  not  yet  glorified.  Some  of  the  mul- 
titude therefore,  when  they  heard  these 
words,  said.  This  is  of  a  truth  the  prophet. 

41  Others  said.  This  is  the  Christ.  But  some 
said.  What,  doth  the  Christ  come  out  of 

42  Galilee  ?  Hath  not  the  scripture  said  that 
the  Christ  cometh  of  the  seed  of  David, 
and   from   Bethlehem,   the   village  where 

43  David  was  ?    So  there  arose  a  division  in 

44  the  multitude  because  of  him.  And  some 
of  them  would  have  taken  him;  but  no 
man  laid  hands  on  him. 

45  The  officers  therefore  came  to  the  chief 
priests  and  Pharisees ;  and  they  said  unto 

46  them.  Why  did  ye  not  bring  him?  The 
officers   answered.   Never  man   so   spake. 

47  The  Pharisees  therefore  answered  them, 

48  Are  ye  also  led  astray  ?  Hath  any  of  the 
rulers  believed  on  him,  or  of  the  Phari- 

49  sees  ?     But  this  multitude  which  knoweth 

50  not  the  law  are  accursed.  Nicodemus 
saith  unto   them   (he   that   came  to  him 

51  before,  being  one  of  the7n),  Doth  our  law 
judge  a  man,  except  it  first  hear  from  him- 

52  self  and  know  what  he  doeth?  They 
answered  and  said  unto  him.  Art  thou 
also  of  Galilee  ?  Search,  and  ^  see  that 
out  of  Galilee  ariseth  no  prophet, 

53  3  [And  they  went  every  man  unto  his 
own  house : 


2  Or,  xee  :  for  ovt  of  Galilee,  etc.    »  Most  of 


1  Some  ancient  authorities  read  fo7-  the  Holy  Spirit  teas  tiot  yet  giren. 

the  ancient  authorities  omit  John  7  :  53-8  :11.     Those  which  contain  it  vary  much  from  each  other. 

refers  (as  the  nest  verse  shows)  to  the  reception  of  the  .Spirit  on  Pentecost,  when  those  thus  receiving  it  were  able  to 
carry  the  Spirit  to  the  ends  of  the  world  in  streams  of  gospel  blessing.  That  wonderful  work  of  the  Spirit  through 
human  agency  was  to  be  seen,  more  or  less,  in  every  believer  after  that  miraculous  exhibition  of  grace.  As  the 
scripture  hath  said.  Special  allusion  is  probably  had  to  Isa.  58:11;  but  there  are  other  Scriptures  (such  as 
Ezek.  47  :1-1'2)  which  predict  the  same  spiritual  blessings  in  this  figure. 

39.  For  tlie  Spirit  was  not  yet  given.  Literally,  "  For  the  Spirit  was  not  yet."  He  had  not  appeared  in 
his  miraculous  gifts  to  believers,  as  he  did  on  and  after  the  day  of  Pentecost  (compare  chap.  14: 16;  15:26;  and  16:  7). 

40.  The  prophet.     Promised  bj'  Moses,  and  supposed  by  many  to  be  different  from  the  Messiah. 
4!}.  From  Bethlehem.     They  supposed  that  Jesus  had  been  born  in  Galilee. 

44.  Would  have  taken  him.     Rather,  "  were  wishing  to  take  him." 

46.  Never  man  so  spake.     These  rough  officers  had  been  overawed  by  the  presence  and  words  of  Jesus. 

47.  The  Pharisees.    The  leading  power  in  the  Sanhedrim. 

49.  This  multitude  which  knoweth  not  the  law.  "  People  of  the  earth,"  as  the  Jews  called  the  common 
people.     Are  accursed.     A  burst  of  contempt. 

50.  Nicodemus.  See  chap.  3.  He  that  came  to  him  before.  The  Old  Version  has,  "he  that  came  to 
Jesus  by  night."     Tischendorf  considers  both  as  additions. 

52.  Out  of  Galilee  ariseth  no  prophet.  They  were  hasty  in  their  statement.  Jonah  was  a  Galilaean. 
They  may  have  used  the  present  for  the  future,  —  "  out  of  Galilee  will  arise  no  prophet,"  —  referring  to  the  Mes- 
sianic days,  as  foretold  in  the  Scriptures.  Bethlehem  and  Jerusalem  (Zion)  — they  may  have  thought  —  are  men- 
tioned as  connected  with  Messiah,  but  not  Galilee.    But  even  then  they  would  forget  Isa.  9  : 1. 

53.  And  they  went  every  man  unto  his  own  house.  This  passage,  with  all  that  follows,  to  chap,  8:12, 
is  bracketed,  because  it  does  not  appear  In  most  of  the  ancient  authorities ;  and  (as  the  margin  states)  those  that  do 
contain  it  vary  much  from  each  other.  It  is  supposed  by  some  to  have  been  taken  from  the  last  "  gospel  according 
to  the  Hebrews"  (see  Euseb.  H.  E.  3,  39).  It  certainly  bears  the  Internal  evidence  of  an  apostolic  origin,  and  was 
inserted  in  the  Greek  and  Latin  MSS.  as  early  as  the  third  century.  The  division  of  chapters  here  in  the  Old  Version 
la  most  unfortunate. 

216 


Christ  delivereth  the  woman 


ST.  joiix,  viir. 


taken  in  adultery, 


CHAPTER    VIII. 


1.  Christ  delivereth  the  woman  taken  in  adultery,  12.  He  preacheth  himself  the  light  of  the  world,  and  justifieth 
his  doctrine!  33,  answereth  the  Jews  that  boasted  of  Abraham,  59,  and  conveyeth  himself  from  their 
cruelty. 


1  Jesus  went  unto  the  mount  of  Olives. 

2  And  early  in  the  morning  he  eame  again  into 
the  temple,  and  all  the  people  caine  unto  him;  and 
he  sat  down,  and  taught  them. 

3  And  the  scribes  "and  Pharisees  brought  unto 
him  a  Moman  taken  in  adultery;  and  when  they 
had  set  her  in  the  midst, 

4  They  say  unto  him.  Master,  this  woman  was 
taken  in  adultery,  in  the  very  act. 

o  Now  Moses  in  the  law  connnanded  us,  that 
such  should  be  stoned :  but  what  sayest  thou  ? 

6  This  they  said,  tempting  him,  that  they  might 
have  to  accuse  him.  But  Jesus  stooped  down,  and 
with  It  is  finger  wrote  on  the  ground,  as  though  he 
heard  them  not. 

7  So  when  they  continued  asking  him,  he  lifted 
up  himself,  and  said  unto  them.  He  that  is  with- 
out sin  among  you,  let  him  first  cast  a  stone  at 
her. 

8  And  again  he  stooped  down,  and  wrote  on  the 
ground. 

9  And  they  wdiich  heard  it,  being  convicted  by 
their  own  conscience,  went  out  one  by  one,  begin- 
ning at  the  eldest,  even  unto  the  last:  and  Jesus 
was  left  alone,  and  the  woman  standing  in  the 
midst. 

10  When  Jesus  had  lifted  up  himself,  and  saw 
none  but  the  woman,  he  said  unto  her,  Woman, 
where  are  those  thine  accusers  ?  hath  no  man  con- 
demned thee  ? 

11  She  said,  No  man,  Lord.  And  Jesus  said 
unto  her,  Neither  do  I  condemn  thee:  go,  and  sin 
no  more. 

12  H  Then  spake  Jesus  again  unto  them,  saying, 
I  am  the  light  of  the  world:  he  that  folio weth  me 
shall  not  walk  in  darkness,  but  shall  have  the  light 
of  life. 

1:3  The  Pharisees  therefore  said  unto  him.  Thou 
bearest  record  of  thyself;  thy  record  is  not  true. 

14  Jesus  answered  and  said  unto  them.  Though 
I  bear  record  of  myself,  yet  my  record  is  true :  for 
I  know  whence  1  came,  and  whither  I  go;  but  ye 
cannot  tell  whence  I  come,  and  whither  1  go. 

15  Ye  judge  after  the  flesh;  I  judge  no  man. 


1  Bi'T    Jesus   went   unto    the   mount   of 

2  Olives.  And  early  in  the  morning  he 
came  again  into  the  temple,  and  all  the 
people  came  unto  him:  and  he  sat  down, 

3  and  taught  them.  And  the  scribes  and 
the  Pharisees  bring  a  woman  taken  in 
adultery;  and  having  set  her  in  the  midst, 

4  they  say  unto  him,  1  Master,  this  woman 
hath  been  taken  in  adultery,  in  the  very 

5  act.  Now  in  the  law  Moses  commanded 
us  to  stone  such:  what  then  sayest  thou 

6  of  her?  And  this  they  said,  '^tempting 
him,  that  they  might  have  vhereof  to 
accuse  him.  But  Jesus  stooped  down, 
and  with  his  finger  wrote  on  the  ground. 

7  But  when  they  continued  asking  him,  he 
lifted  up  himself,  and  said  unto  them.  He 
that  is  without  sin  among  you,  let  him 

8  first  cast  a  stone  at  her.  And  again  he 
stooped  down,  and  with  his  finger  wrote 

9  on  the  ground.  And  they,  when  they 
heard  it,  went  out  one  by  one,  beginning 
from  the  eldest,  even  unto  the  last:  and 
Jesus   was    left  alone,   and   the  woman, 

10  where  she  was,  in  the  midst.  And  Jesus 
lifted  up  himself,  and  said  unto  her, 
Woman,  where    are  they  ?   did   no  man 

11  condemn  thee?  And  she  said.  No  man. 
Lord.  And  Jesus  said.  Neither  do  I  con- 
demn thee :  go  thy  way ;  from  henceforth 
sin  no  more.] 


12  Again  therefore  .Tesus  spake  unto  them, 
saying,  I  am  the  light  of  the  world:  he 
that  followeth  me  shall  not  walk  in  the 
darkness,  but  shall  have  the  light  of  life. 

13  The  Pharisees  therefore  said  unto  him. 
Thou  bearest  witness  of  thyself;    thy  wit- 

14  ness  is  not  true.  .lesus  answered  and  said 
unto  them.  Even  if  1  bear  witness  of  myself, 
my  witness  is  true;  for  I  know  whence  I 
came,  and  whither  I  go;  but  ye  know  not 

15  whence   I   come,   or   wliither   I   go.     Ye 


Or,  Teacher.    ^  Or,  trying. 


2.  Sat  down.    Jewish  teachers  taught  in  a  sitting  posture  (compare  Luke  4  :  20,  21). 

5.  In  the  law  Moses.     Lev.  20 :  10. 

G.  Teinptins  hiin.  Testing,  or  trying,  him.  With  his  finger  wrote  on  the  jrronnd.  The  Old  Version 
adds,  by  way  of  comment,  "  as  though  he  heard  them  not."  It  would  be  belter  to  add,  "  .is  not  earing  to  argue  with 
them."  He  that  is  without  sin  among:  you.  The  easy  divorces  used  by  the  Jewish  scribes  and  Pharisees 
were  a  mere  legal  cover  for  real  adulteries. 

9.  "  Beginning  from  the  elder  ones  unto  the  last,"  the  older  ones  being  the  oftener  sinners  in  regard  to  the  sin  in 
question.  The  phrase  in  the  Old  Version,  "  convicted  by  their  own  couscieuce,"  is  probably  a  gloss  from  au  original 
margin. 

12.  Again.  On  another  occasion.  Therefore.  Because  no  man  laid  hands  on  him,  and  opportunity  was 
thus  given  for  more  teaching  (see  chap.  7  :  44,  46).  The  liglit  of  the  world.  Compare  ch.ip.  1 :  4,  5,  9.  Tli« 
light  of  life.     The  light  which  comes  from  Christ's  life,  and  comraunic.ites  life  to  men  (see  cliap.  1:4). 

1.3.  Thou  bearest  witness  of  thyself.  Compare  chap.  5 :  31,  where  Jesus  shows  that  he  does  not  come 
forward  on  his  own  testimony. 

14.  Even  if,  etc.  The  old  adage  they  quoted,  stated  that  one  could  not  be  a  true  witness  for  himself.  But 
Jesus  shows,  that,  in  his  case,  there  would  be  an  exception,  if  he  should  use  his  own  testimony,  because  of  his  rela- 
tionship to  the  Father.  Men  could  not  be  trusted  as  witnesses  in  their  own  behalf,  but  Messiah  could  be.  Ye  know 
not  whenre  I  come.  An  apparent  contradiction  to  chap.  7  :  2S,  "  Ve  know  whence  I  am."  They  knew  intel- 
lectually, but  not  morally. 

15.  They  looked  at  the  mere  external  circumstances  of  Jesus,  and  on  the  ground  of  his  poverty,  Galilaean 

•    216 


C'jrist  justifieth 


ST.  JOHX,  virr. 


his  doctrine. 


1(5  And  yet  if  I  judge,  my  judgment  is  true:  for 
I  am  not  alone,  but  1  and  tlie  Father  that  sent 
nie. 

17  It  is  also  written  in  your  law,  that  the  testi- 
mony of  two  men  is  true. 

18  I  am  one  that  bear  witness  of  myself,  and 
the  Father  that  sent  me  beareth  witness  of  me. 

19  Then  said  they  unto  him,  Where  is  thy 
Father  ?  .Jesus  answered.  Ye  neither  know  me, 
nor  my  Father:  if  ye  had  known  me,  ye  should 
have  known  my  Father  also. 

20  These  words  spake  Jesus  in  the  treasury,  as 
he  taught  in  the  temple :  and  no  man  laid  hands 
on  him;  for  his  hour  was  not  yet  come. 

21  Then  said  .Jesus  again  unto  them,  I  go  my 
way,  and  ye  shall  seek  me,  and  shall  die  in  your 
sins :  whither  I  go,  ye  cannot  come. 

22  Then  said  the  Jews,  Will  he  kill  himself  ? 
because  he  saith,  Whither  I  go,  ye  cannot  come. 

23  And  he  said  unto  them,  Ye  are  from  beneath ; 
I  am  from  above:  ye  are  of  this  world;  I  am  not 
of  this  world. 

24  I  said  therefore  unto  you,  that  ye  shall  die  in 
your  sins:  for  if  ye  believe  not  that  I  am  he,  ye 
shall  die  in  your  sins. 

25  Then  said  they  unto  him,  Who  art  thou  ? 
And  Jesus  saith  unto  them.  Even  the  same  that  I 
said  unto  you  from  the  beginning. 

26  I  have  many  things  to  say  and  to  judge  of 
you :  but  he  that  sent  me  is  true ;  and  I  speak  to 
the  world  those  things  which  I  have  heard  of  him. 

27  They  understood  not  that  he  spake  to  them 
of  the  Father. 

28  Then  said  Jesus  unto  them.  When  ye  have 
lifted  up  the  Son  of  man,  then  shall  ye  know 
that  I  am  he,  and  that  I  do  nothing  of  myself; 
but  as  my  Father  hath  taught  me,  I,  speak  these 
things. 


judge  after  the  flesh;    I  judge  no  man. 

16  Yea  and  if  I  judge,  my  judgement  is  true; 
for  I  am  not  alone,  but  I  and  the  Father 

17  that  sent  me.  Yea  and  in  your  law  it  is 
written,  that  the  witness  of  two  men  is 

18  true.  I  am  he  that  beareth  witness  of 
myself,  and  the  Father  that  sent  me  bear- 

19  eth  witness  of  me.  They  said  therefore 
unto  him.  Where  is  thy  F'ather?  Jesus 
answered.  Ye  know  neither  me,  nor  my 
Father:   if  ye  knew  me,  ye  would  know 

20  my  Father  also.  These  words  spake  he  in 
the  treasury,  as  he  taught  in  the  temple : 
and  no  man  took  him;  because  his  hour 
was  not  yet  come. 

21  He  said  therefore  again  unto  them,  I  go 
away,  and  ye  shall  seek  me,  and  shall  die 
in  your  sin:  whither  I  go,  ye  cannot  come. 

22  The  Jews  therefore  said,  Will  he  kill  him- 
self, that  he  saith,  Whither  I  go,  ye  cannot 

23  come?  And  he  said  unto  them.  Ye  are 
from  beneath;    I  am  from  above:  ye  are 

24  of  this  world;  I  am  not  of  this  Morld.  1 
said  therefore  unto  you,  that  ye  shall  die 

I        in  your  sins :  for  except  ye  believe  that  ^  I 

2.5  am  lie,  ye  shall  die  in  your  sins.     They 

said  therefore  unto  him,  Who  art  thou  ? 

Jesus  said  unto  them,  '^  Even  that  which  I 

have  also  spoken  unto  you  from  the  begin- 

26  ning.  I  have  many  things  to  speak  and 
to  judge  concerning  you:  howbeit  he  that 
sent  me  is  true;  and  the  things  which  I 
heard  from  him,  these  speak  I  -^unto  the 

27  world.     They  perceived  not  that  he  spake 

28  to  them  of  the  Father.  Jesus  therefore 
said,  When  ye  have  lifted  up  the  Son  of 
man,  then  shall  ye  know  that  *  I  am  lie, 
and  tliat  I  do  nothing  of  myself,  but  as 


Or,  /< 


Or,  How  is  it  that  I  even  speak  to  you  at  all  f    '  Gr.  ; 


Or,  lam.    Or,  lam  he:  and  I  do. 


extracUon,  etc.,  condemned  him;  while  he,  though  to  be,  as  Messiah,  the  future  judge  of  all  (chap.  5:  22),  now  in 
his  fleshly  life  judged  none. 

Ifi.  Such  a  judgment  on  Jesus'  part  would  be  true,  just  as  his  witness  of  himself  (verse  14)  would  be  true,  if  he 
should  see  fit  to  exercise  it.  These  Pharisees  were  consUntly  testifying  of  themselves,  and  condemning  others,  but 
objected  to  Christ's  doing  this;  although  in  Christ's  case  was  the  infallibility  of  the  Godhead,  as  they  ought  to  have 
seen. 

17.  In  your  law.     Deut.  17  :  6,  and  19 :  15. 

18.  The  Father  that  sent  me  beareth  witness  of  me.  By  his  prophetic  word,  typical  church,  and 
miraculous  power. 

19.  The  formalistic  Jew  was  really  ignorant  both  of  God  and  of  his  Messiah,  although  they  talked  as  if  they 
understood  the  whole  matter.     A  formal  liuowledge  of  spiritual  things  is  no  knowledge  .it  all. 

20.  No  man  took  him.  Rather,  "  no  one  laid  hold  of  him."  In  the  treasury.  The  treasury  (see  Mark 
12  :  41)  was  probably  a  portion  of  the  Court  of  the  Women  in  which  the  money-chests  were  kept,  and  where  votive 
or  memorial  offerings  were  placed  (see  .Jos.  Antiq.,  10,  6,  1). 

21.  Again.  On  another  occasion.  Therefore.  Because  their  fear  to  arrest  him  gave  him  a  new  opportunity. 
In  your  sin.     The  one  sin  of  rejecting  the  Messiah  included  all  others. 

23.  The  Jews  therefore  said.  They  had  met  this  declaration  of  Christ  before  with  the  sarcastic  question, 
whether  he  would  go  to  the  Diaspora,  and  teach  the  Gentiles  (chap.  7  :  35).  Now  they  ask  if  he  will  commit  suicide; 
for  the  self-murderer  went  (according  to  the  Jews)  to  the  place  of  punishment  (see  Jos.  B.  J.,  3,  8,  5,  where  he  dis- 
courses on  suicide),  and  they  would  not  desire  to  follow  him  there.  This  is  again  a  sarcastic  reply  to  a  solemn 
warning. 

2.3.  Our  Lord's  reply  shows  the  difference  of  origin  and  belonging  between  him  and  them,  and  so  substantiates 
his  statement,  "  Whither  I  go,  ye  cannot  come." 

24.  That  I  am  he.  Simply,  "  that  I  am  "  (compare  verse  58).  Christ's  eternal  being  is  involved  in  the  words, 
as  there  is  no  predicate  to  be  supplied  from  the  context.  Unless  the  .Tews,  with  all  the  light  of  prophecy,  type,  and 
miracle  shining  upon  them,  accepted  .Tesus  as  the  Son  of  God,  they  were  lost. 

25.  Kven  that  which  I  have  also  spoken  unto  yoii  from  the  beginning.  Rather,  "In  the  first 
place,  I  am  that  which  I  say  unto  you."     Chiist's  doctrine  showed  his  essence. 

20.  His  saying  and  judging  were  the  results  of  his  commission  ,ns  sent  of  the  Father,  and  thus  showed  his 
essential  character.  The  "howbeit"  before  "he  that  sent  me  is  true,"  ^eeras  to  imply  their  opposition  to  him, 
perhaps  exhibited  in  gestures  or  words. 

28.  Lifted  up.  One  of  Christ's  enigmatical  sayings  (see  chap.  3:  14,  and  12;  32).  It  refers  to  his  crucifixion. 
I  am  lie.    See  note  on  verse  24. 


21T 


Christ  answereth  the  Jews 


ST.    JOHN,    A^II] 


that  hoisted  of  Ahraham. 


29  And  he  that  sent  me  is  with  me:  the  Father 
hath  not  left  me  alone;  for  I  do  always  those 
things  that  please  him. 

30  As  he  spake  these  words,  many  believed  on 
him. 

81  Then  said  Jesus  to  those  Jews  which  believed 
on  him,  If  ye  continue  in  my  word,  tfien  are  ye 
my  disciples  indeed; 

32  And  ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free. 

33  1  They  answered  him,  We  be  Abraham's 
seed,  and  were  never  in  bondage  to  any  man :  how 
sayest  thou.  Ye  shall  be  made  free  ? 

34  Jesus  answered  them.  Verily,  verily,  I  say 
unto  you.  Whosoever  committeth  sin  is  the  ser- 
vant of  sin. 

35  And  the  servant  abideth  not  in  the  house 
for  ever:  but  the  Son  abideth  ever. 

36  If  the  Son  therefore  shall  make  you  free,  ye 
shall  be  free  indeed. 

37  I  know  that  ye  are  Abraham's  seed;  but  ye 
seek  to  kill  me,  because  my  word  hath  no  place  in 
you. 

38  I  speak  that  which  I  have  seen  with  my 
Father:  and  ye  do  that  which  ye  have  seen  with 
your  father. 

39  They  answered  and  said  unto  him,  Abraham 
is  our  father.  Jesus  salth  unto  them.  If  ye  were 
Abraham's  children,  ye  would  do  the  works  of 
Abraham. 

40  But  now  ye  seek  to  kill  me,  a  man  that  hath 
told  you  the  truth,  which  I  have  heard  of  God: 
this  did  not  Abraliam. 

41  Ye  do  the  deeds  of  your  father.  Then  said 
they  to  him,  We  be  not  born  of  fornication;  we 
have  one  Father,  even  God. 

42  Jesus  said  unto  them,  If  God  were  your 
Father,  ye  would  love  me :  for  I  proceeded  forth 
and  came  from  God;  neither  came  I  of  myself,  but 
he  sent  me. 

43  Why  do  ye  not  understand  my  speech  ?  even 
because  ye  cannot  hear  my  word. 

44  Ye  are  of  your  father  the  devil,  and  the  lusts 
of  your  father  ye  will  do.  He  was  a  murderer  from 
the  beginning,  and  abode  not  in  tlie  truth,  because 
there  is  no  truth  in  him.  When  lie  speaketh  a  lie, 
he  speaketh  of  his  own :  for  he  is  a  liar,  and  the 
father  of  it. 

45  And  because  I  tell  you  the  truth,  ye  believe 
me  not. 


the  Father  taught  me,  I  speak  these  things. 

29  And  he  that  sent  me  is  with  me;  he  hath 
not  left  me  alone;    for  I  do  always  the 

30  things  that  are  pleasing  to  him.  As  he 
spake  these  things,  many  believed  on 
him. 

31  Jesus  therefore  said  to  those  Jews  which 
had  believed  him,  If  ye  abide  in  my  word, 

32  tlieii  are  ye  truly  my  disciples;  and  ye 
shall  know  the  truth,  and  tlie  truth  shall 

33  make  you  free.  They  answered  unto  him, 
We  be  Abraham's  seed,  and  have  never 
yet  been  in  bomlage  to  any  man:  how 
sayest    thou.    Ye   shall  'be    made    free? 

34  Jesus  answered  them.  Verily,  verily,  I 
say  unto  you.  Every  one  that  committeth 

35  sin  is  the  bondservant  of  sin.  And  the 
bondservant  abideth  not  in  the  house  for 

36  ever :  the  son  abideth  for  ever.  If  there- 
fore the  Son  shall  make  you  free,  ye  shall 

37  be  free  indeed.  1  know  that  ye  are  Abra- 
ham's seed;  yet  ye  seek  to  kill  me,  be- 
cause my  word  ^  hath  not  free  course  in 

38  you.  I  speak  the  things  which  I  have 
seen  with  '^  my  Father:  and  ye  also  do 
the    things   which   ye   heard    from    your 

39  father.  They  answered  and  said  unto 
him.  Our  father  is  Abraham.  Jesus  saith 
unto  them.  If  ye ''were  Abraham's  chil- 
dren, *  ye  would  do  the  works  of  Abraham. 

40  But  now  ye  seek  to  kill  me,  a  man  that 
hath  told  you  the  truth,  which  I   heard 

41  from  God:  this  did  not  Abraham.  Ye  do 
the  works  of  your  father.  They  said  unto 
him.  We  were'  not   born   of  fornication; 

42  we  have  one  Father,  even  God.  Jesus 
said  unto  them.  If  God  were  your  Father, 
ye  would  love  me:  for  I  came  forth  and 
am  come  from  God;   for  neither  have  I 

43  come  of  myself,  but  he  sent  me.  Why  do 
ye  not  ^  understand   my   speech  ?     Even 

44  because  ye  cannot  hear  my  word.  Ye  are 
of  your  father  the  devil,  and  the  lusts  of 
your  father  it  is  your  will  to  do.  lie  was 
a  murderer  from  the  beginning,  and  ^  stood 
not  in  the  truth,  because  there  is  no  truth 
in  him.  'When  he  speaketh  a  lie,  he 
speaketh  of  his  own:  for  he  is  a  liar,  and 

45  the  father  thereof.     But  because  I  say  the 

46  truth,  ye  believe  me  not.     Which  of  you 


J  Or,  /lath  no  place  in  you.  '  Or,  the  Father:  do  ye  also  therefore  the  things  which  ye  heard  from  the  Father. 
3  Or.  are.  *  Some  ancient  authorities  read  ye  do  the  icorks  of  Ahraham.  =  Or,  knoto.  «  Some  ancient  authori- 
ties read  standeth.    '  Or,  When  one  speaketh  a  lie,  he  speaketh  of  his  own  :  for  Ids  father  also  is  a  liar. 

39.  Is  with  me.  The  Father  had  sent  him,  and  yet  the  Father  was  ever  with  him.  The  unity  is  as  perfect 
as  the  duality.  For  I  do,  etc.  And  this  proves  that  he  is  with  me.  Jesus  does  not  say  that  the  Father  was  with 
him  because  he  did  what  was  pleasing  to  him.     The  "  for  "  is  logical,  and  not  causal. 

30.  Many  helievert  on  him.     Fully  accepted  him  (Trio-Teveir  ei?). 

31.  Kelleved  liim  to  be  the  Messiah  (rrnrTeOeif  Tin)-  The  two  phr.ases  are  very  different.  The  former  implies 
commitment  of  soul;  the  latter,  commitment  of  the  speculative  intelligence.  These  latter  had  no  spiritual  faith,  as 
we  see  from  verse  44.  Abiding  in  the  word,  is  so  using  the  word  as  to  let  it  grow  into  the  very  texture  of  life.  The 
"  ye  "  here  is  emphatic.     "  If  ye.  who  profess  to  believe  me  to  be  Messiah,  abide,"  etc. 

33.  The  truth  enfranchises  the  true  disciple,  delivering  him  from  the  bondage  of  sin. 

33.  Have  never  yet  been  in  bondage  to  any  man.  In  their  haste  to  argue,  they  forget  Egypt  and 
Babylon. 

Zr>.  A  bond-servant  to  God  has  no  vital  and  permanent  connection  with  him.  The  Son  only  has  that.  And  those 
bond-servants  (apparently  to  God,  but  really  to  sin)  whom  the  Son  frees,  he  makes  free  to  be  his  brethren,  and,  like 
himself,  free  forever. 

41.  We  were  not  born  of  fornication.  We  are  not  the  offspring  of  idolatry.  Spiritual  fornication 
(idolatry)  is  Intended. 

43.  They  could  not  hear  Christ's  great  message,  or  discourse  {Koyov),  and  hence  they  did  not  catch  the  meaning 
of  his  language.     The  inability  was  through  their  sinfulness. 

44.  The  marginal  reading  Is  the  more  probable  :  "  When  one  speaketh  a  He,  he  speaketh  of  his  own  "  (i.e.,  of  that 

218 


The  Jews  sharply  reproved. 


ST.   JOHX,    yiii. 


They  seek  to  stone  Jesus, 


46  Which  of  yon  convinceth  me  of  sin  ?  And 
if  I  say  the  truth,  why  do  ye  not  believe  me  ? 

47  He  that  is  of  God  lieareth  God's  words:  ye 
therefore  hear  them  not,  because  ye  are  not  of  God. 

48  Then  answered  tlie  Jews,  and  said  unto  him, 
Say  we  not  well  that  thou  art  a  Samaritan,  and 
hast  a  devil  ? 

49  .Jesus  answered,  I  have  not  a  devil;  but  I 
honour  my  Father,  and  ye  do  dishonour  me. 

.50  And  I  seek  not  mine  own  glory:  there  is  one 
that  seeketh  and  judgeth. 

51  Verily,  verily,  I  say  unto  you.  If  a  man  keep 
my  saying,  he  shall  never  see  death. 

52  Then  said  the  Jews  unto  him.  Now  we  know 
that  thou  hast  a  devil.  Abraham  is  dead,  and  the 
prophets ;  and  thou  sayest.  If  a  man  keep  my  say- 
ing, he  shall  never  taste  of  death. 

h'i  Art  thou  greater  than  our  father  Abraham, 
which  is  dead  ?  and  the  prophets  are  dead:  whoni 
makest  thou  thyself  ? 

.54  Jesus  answered,  If  I  honour  myself,  my 
honour  is  nothing:  it  is  my  Father  that  honoureth 
me;  of  whom  ye  say,  that  he  is  your  God: 

55  Yet  ye  have  not  known  him;  but  I  know 
him:  and  if  I  should  say,  I  know  him  not,  I  shall 
be  a  liar  like  unto  you :  but  I  know  him,  and  keep 
his  saying. 

.56  Your  father  Abraham  rejoiced  to  see  my  day: 
and  he  saw  it,  and  was  glad. 

57  Then  said  the  Jews  unto  him.  Thou  art  not 
yet  fifty  years  old,  and  hast  thou  seen  Abraham  ? 

58  Jesus  said  unto  them.  Verily,  verily,  1  say 
unto  you.  Before  Abraham  was,  1  am. 

59  Then  took  they  up  stones  to  cast  at  him :  but 
Jesus  hid  himself,  and  went  out  of  the  temple, 
going  through  the  midst  of  them,  and  so  passed  by. 


convicteth  me  of  sin  ?      If   I  say  truth, 

47  why  do  ye  not  believe  me?  He  that  is 
of  God  heareth  the  words  of  God :  for  this 
cause  ye  hear  t  lie  in  not,  because  ye  are  not 

48  of  God.  The  Jews  answered  and  said 
imto  him.  Say  we  not  well  that  thou  art 

49  a  Samaritan,  and  hast  a  ^  devil  ?  Jesus 
answered,  I  have  not  a  ^ devil;  but  I  hon- 
our  my   Father,   and   ye   dishonour  me. 

50  But  I  seek  not  mine  own  glory :  there  is 

51  one  that  seeketh  and  judgeth.  Verily, 
verily,  I  say  unto  you,  If  a  man  keep  my 

52  word,  he  shall  never  see  death.  The  Jews 
said  imto  him,  Now  we  know  that  thou 
hast  a  Ulevil.  Abraham  is  dead,  and  the 
prophets;  and  thou  sayest.  If  a  man  keep 
my  word,  he  shall  never  taste  of  death. 

5.3  Art  thou  greater  than  our  father  Abra- 
ham, which  is  dead  ?  and  the  prophets  are 

54  dead:  whom  makest  thou  thyself?  Jesus 
answered.  If  I  glorify  myself,  my  glory  is 
nothing:  it  is  my  Father  that  glorifieth 
me;  of  whom  ye  say,  that  he  is  your  God  ; 

55  and  ye  have  not  known  him:  but  I  know 
him;  and  if  I  should  say,  I  know  him  not, 
I  shall  be  like  unto   you,  a  liar:    but  I 

56  know  him,  and  keep  his  word.  Your 
father  Abraham  rejoiced  "-^  to  see  my  day ; 

57  and  he  saw  it,  and  was  glad.  The  Jews 
therefore  said  unto  him,  Thou  art  not  yet 
fifty  years  old,  and  hast  thou  seen  Abra- 

58  ham  ?  Jesus  said  unto  them.  Verily, 
verily,  I  say  unto  you,  Before  Abraham 

59  3  was,  I  am.  They  took  up  stones  there- 
fore to  cast  at  him:  but  Jesus  ■•  hid  him- 
self, and  went  out  of  the  temple.^ 


'  Gr.  demon.    ^  Or,  that  he  should  see.    ^  Gr.  was  born.    *  Or,  ?««•«  hidden,  and  went,  etc.    ^  Many  ancient  authori- 
ties add  and  going  through  the  midst  of  them  went  his  way  and  so  passed  by. 

which  belongs  to  his  family) :  "  for  his  father  also  is  a  liar."    The  Jews,  iu  their  conduct  toward  Jesus,  were  both 
murderers  and  liars.     The  cross,  aud  the  accusation  nailed  to  it,  prove  both. 

48.  A  Sauiaritan,  and  hast  a  devil.  The  silly  language  of  unreasonable  rage.  "  Samaritan  "  was  one  of 
the  strongest  terms  of  reproach. 

.50.  The  Father  is  now  seeking  Christ's  glory  in  the  salvation  of  men.  Hereafter  he  will  judge  men  for  the 
resistance  to  this  merciful  seeking. 

51.  Never  see  death.  Compare  chap.  11 :  26,  also  2  Tim.  1 :  10.  The  dissolution  of  the  body  is  not  death. 
The  only  death  is  banishment  from  God.  That  was  the  death  Adam  and  Eve  died  in  the  day  they  disobeyed  God, 
although  ihey  lived  on  earth  centuries  afterward.  Union  with  Jesus  makes  the  soul  partaker  of  his  eternal  glory. 
That  is  immortality. 

54.  Our  Lord  frequently  reminds  the  Jews  that  the  testimony  to  his  divine  character  was  not  his  own,  but  from 
without. 

56.  Rejoiced  to  see  iny  day.  Rather,  "  rejoiced  iu  his  desire  to  see  my  day."  He  saw  it.  By  some 
special  revelation. 

58.  Before  Abraham  was,  I  am.  That  is,  "  Before  Abraham  came  into  being,  I  am  eternally  the  same." 
This  is  the  strongest  possible  form  of  asserting  his  eternal  Godhead. 

219 


The  man  that  was  bora 


ST.    JOHN,    IX. 


blind  restored  to  sight. 


CHAPTER    IX. 


1.  The  man  that  was  born  blind  restored  to  sight.  8.  He  is  bronght  to  the  Pharisees, 
it,  and  excommnnicata  him  ;  35.  but  he  is  received  of  Jesus,  and  confesseth  him. 
Christ  enlighteneth. 


13.  They  are  offended  at 
39.  Who  they  are  whom 


1  And  as  Jesus  passed  by,  he  saw  a  man  which 
was  blind  from  his  birth. 

2  And  his  disciples  asked  him,  saying,  Master, 
who  did  sin,  this  man,  or  his  parents,  that  he  was 
born  blind  ? 

;}  Jesus  answered,  Neither  hath  this  man  sinned, 
nor  his  parents :  but  that  the  works  of  God  should 
be  made  manifest  in  him. 

4  I  must  work  the  works  of  him  that  sent  me, 
while  it  is  day:  the  night  cometh,  when  no  man 
can  work. 

.5  As  long  as  I  am  in  the  world,  I  am  the  light 
of  the  world. 

0  When  he  had  thus  spoken,  he  spat  on  the 
ground,  and  made  clay  of  the  spittle,  and  he 
anointed  the  eyes  of  the  blind  man  witli  the  clay, 

7  And  said  unto  him.  Go,  wash  in  the  pool  of 
yiloam,  (which  is  by  interpretation.  Sent.)  He 
went  his  way  therefore,  and  washed,  and  came 
seeing. 

8  if  The  neighbours  therefore,  and  they  which 
before  had  seen  him  that  he  was  blind,  said,  Is  not 
this  lie  that  sat  and  begged  ? 

9  Some  said,  This  is  lie:  others  said,  He  is  like 
him:  but  he  said,  I  am  he. 

10  Therefore  said  they  unto  him.  How  were 
thine  eyes  opened  ? 

11  He  answered  and  said,  A  man  that  is  called 
Jesus  made  clay,  and  anointeil  mine  eyes,  and  said 
unto  me.  Go  to  the  pool  of  Siloain,  and  wash:  and 
1  went  and  washed,  and  I  received  sight. 

12  Then  said  they  unto  him.  Where  is  he  ?  He 
said,  1  know  not. 

13  They  brought  to  the  Pharisees  him  that  afore- 
time was  blind. 

14  And  it  was  the  sabbath  day  when  Jesus  made 
the  clay,  and  opened  his  eyes. 


1  And   as  he  passed  by,  he  saw  a  man 

2  blind  from  his  birth.  And  his  disciples 
asked  him,  saying,  Kabbi,  who  did  sin, 
this  man,  or  his  parents,  that  he  should 

.3  be  born  blind*/  Jesus  answered.  Neither 
tlid  this  man  sin,  nor  his  parents:  but 
that  tlie  works  of  God  should  be  made 

4  manifest  in  him.  We  must  work  the 
works  of  him  that  sent  me,  while  it  is 
day:  the  night  coineth,  when  no  man  can 

5  work.     When  I  am  in  the  world,  1  am  the 
0  light  of   the  world.     ^Vhen  lie  had  thus 

spoken,  lie  spat  on  the  ground,  and  made 
clay  of  the  spittle,  '  and  anointed  ids  eyes 

7  with  the  clay,  and  said  unto  him.  Go, 
wash  in  the  pool  of  Siloam  (which  is 
by  interpretation,  Sent).  He  went  away' 
therefore,  and  washed,  and  came  seeing. 

8  The  neighbours  therefore,  and  they  which 
saw  him  aforetime,  that  he  was  a  beggar, 
said,  Is  not  this  he  that  sat  and  begged  ? 

9  Others  said.  It  is  he:  others  said,  No,  but 

10  he  is  like  him.  He  said,  I  am  he.  They 
said  therefore  unto  him.  How  then  were 

11  thine  eyes  opened?  He  answered.  The 
man  that  is  called  Jesus  made  clay,  and 
anointed  mine  eyes,  and  said  unto  me.  Go 
to  Siloam,  and  wash :  so  I  went  away  and 

12  washed,  and  I  received  sight.  And  they 
said  unto  him.  Where  is  he  ?  He  saith,  I 
know  not. 

13  They  bring  to  the  Pharisees  him  that 

14  aforetime  was  blind.  Now  it  was  the  sab- 
bath  on   the   day  when  Jesus  made  the 

15  clay,  and  oi>ened  his  eyes.  Again  there- 
fore the  Pharisees  also  asked  him  how  he 
received    his    sight.     And   he   said    unto 


Or,  and  icith  the  clay  thereof  anointed  his  eijes. 


2.  Who  did  sin,  this  man,  or  his  parents,  etc.     The  Jews  believed  that  children  were  born  defective  for 

their  parents'  sins,  and  also  that  children  could  do  wrong  iu  the  womb. 

3.  But  that  the  works  of  God,  etc.  Elliptical.  Supply,  "  but  this  aflBiction  has  been  permitted  in  order 
that  the  works,"  etc. 

4.  We  must  work.  The  Old  Version  has,  "  I  must  work."  The  plural  is  the  beUer  reading.  It  is  the /)/?<- 
rn/i'i  exce/lenlice.  The  night  Cometh,  when  no  man  can  work.  He  foretells  the  cessation  of  miraculous 
exhibitions.     The  "  works  "  in  this  passage  are  evidently  miracles. 

r>.  In  ("hrist's  light  these  works  were  performed.  This  light  shone  upon  the  apostles;  and,  when  they  passed 
away,  there  was  no  more  this  light  of  miraculous  manifestation.  Hence  the  emphasis,  "  ^\'hen  I  am  in  the  ivorlU,  I  am 
the  light  of  the  world."  The  absence  of  the  definite  article  here  should  be  noticed,  as  contrasted  with  the  expression 
in  chap.  8  :  12.  There  it  is,  "  I  am  the  light  of  the  world."  Here  it  is,  "  I  am  a  light  of  the  world,"  not  the  spiritual 
light  which  renews  the  life  of  man  (as  in  chap.  8: 12),  but  a  daylight  for  miraculous  works  to  be  wrought  therein. 

6.  He  spat  on  the  ground,  etc.  Compare  Mark  7 :  3.3  and  8:23.  Spittle  and  clay  were  both  considered 
beneficial  for  weak  eyes  by  the  ancients,  as  Tacitus,  Pliny,  and  Suetonius  testify.  Our  Lord  does  not  produce  a  cure 
by  their  ordinary  power  (which  certainly  could  not  reach  the  case  of  one  born  blind),  but  miraculously  increases  their 
power,  and  shows  his  power  over  means.  Lightfoot  (on  this  passage)  says  that  the  Jews  forbade  the  use  of  spittle 
as  a  cure  on  the  sabbath.  And  this  was  the  sabbath  (verse  14).  Moreover,  the  working  of  the  clay  would  be  odious 
to  a  Jew. 

7.  The  pool  of  Siloam.  South  of  Jerusalem,  at  the  end  of  Moriah  (or,  rather,  its  continuation,  Ophel),  and 
between  it  and  >rount  Zion.  From  it  a  stream  watered  the  king's  garden,  and  to  it  the  water  was  brought  from  the 
Fountain  of  the  Virgin  through  a  subterranean  passage  about  seventeen  hundred  feet  long;  an  inscription  in  which, 
relating  the  fact  of  its  construction,  has  lately  been  discovered.  AVhich  is  by  interpretation,  ^ent.  Shiloah  is 
the  participle  of  Shalah  (to  send),  and,  doubtless,  was  so  called  because  the  water  was  sent  to  the  pool  through  the 
rock.  Hut  God  had  ordained  that  it  should  be  a  representation  of  him  who  was  sent  from  heaven  to  refresh  and 
renew  the  race  of  man.     So  the  "  Sent  "  here  refers  to  Christ,  and  not  to  the  blind  man  as  applied  to  the  pool. 

11.  The  man  that  is  called  Jesus.  Jesus  was  now  so  well  known,  there  was  no  reason  for  this  circumlocu- 
tion.    But  the  man  knew  how  Jesus  was  hated,  and  was,  doubtless,  somewhat  afraid  to  speak  as  if  he  knew  Jesus. 

220 


The  Pharisees  question  the 


ST.    JOHN,    TX. 


miracle  of  the  Wind  a:an. 


15  Then  again-the  Pharisees  also  asked  him  how 
he  had  received  his  sight.  He  said  unto  them, 
He  put  clay  upon  mine  eyes,  and  1  washed,  and 
do  see. 

10  Therefore  said  some  of  the  Pharisees,  This 
man  is  not  of  God,  because  he  keopeth  not  the 
sabbath  day.  Others  said,  How  can  a  man  that 
is  a  sinner  do  such  miracles  ?  And  there  was  a 
division  among  tlieni. 

17  They  say  unto  the  blind  man  again.  What 
sayest  thou  of  him,  that  he  hath  opened  thine 
eyes  ?     He  said,  He  is  a  prophet. 

18  But  the  Jews  did  not  believe  concerning  him, 
tliat  he  had  been  blind,  and  received  his  sight, 
until  tliey  called  the  parents  of  him  that  had  re- 
ceived his  sight. 

11)  And  they  asked  them,  saying.  Is  this  your 
son,  who  ye  say  was  born  blind  ?  how  then  doth 
he  now  see '? 

20  His  parents  answered  them  and  said.  We 
know  that  this  is  our  son,  and  that  he  was  born 
blind: 

21  But  by  what  means  he  now  seeth,  we  know 
not;  or  who  hath  opened  his  eyes,  we  know  not: 
he  is  of  age;  ask  him:  he  shall  speak  for  himself. 

22  These  icords  spake  his  parents,  because  they 
feared  the  Jews:  for  the  Jews  had  agreed  already, 
tliat  if  any  man  did  confess  that  he  was  Christ,  he 
should  be  put  out  of  the  synagogue. 

2:;}  Therefore  said  his  parents,  He  is  of  age;  ask 
him. 

24  Then  again  called  they  the  man  that  was 
blind,  and  said  unto  him.  Give  God  the  praise:  we 
know  that  this  man  is  a  sinner. 

25  He  answered  and  said,  Whether  he  be  a  sin- 
ner or  no,  I  know  not:  one  thing  I  know,  that, 
whereas  I  was  blind,  now  I  see. 

26  Then  said  they  to  him  again.  What  did  he  to 
thee  '?  how  opened  he  thine  eyes  ? 

27  He  answered  them,  I  have  told  you  already, 
and  ye  did  not  hear:  wherefore  would  ye  hear  i^ 
again  ?  will  ye  also  be  his  disciples  ? 

28  Then  they  I'eviled  him,  and  said.  Thou  art 
his  disciple;  but  we  are  Moses'  disciples. 

29  We  know  that  God  spake  unto  Moses:  as  for 
this  fellow,  we  know  not  from  whence  he  is. 

30  The  man  answered  and  said  unto  them,  Why 
herein  is  a  marvellous  thing,  that  ye  know  not  from 
whence  he  is,  and  yet  he  hath  opened  mine  eyes. 

31  Now  we  know  that  God  heareth  not  sinners: 
but  if  any  man  be  a  worshipper  of  God,  and  doeth 
his  will,  him  he  heareth. 

32  Since  the  world  began  was  it  not  heard  that 
any  man  opened  the  eyes  of  one  that  was  bom 
blind. 

33  If  this  man  were  not  of  God,  he  could  do 
nothing. 

34  They  answered  and  said  unto  him.  Thou  wast 
altogether  born  in  sins,  and  dost  thou  teach  us  ? 
And  they  cast  him  out. 

35  Jesus  heard  that  they  had  cast  him  out;  and 
when  he  had  found  him,  he  said  unto  him.  Dost 
thou  believe  on  the  Son  of  God  ? 


them.  He  put  clay  upon  mine  eyes,  and  I 

16  washed,  and  do  see.  Some  therefore  of 
the  Pharisees  said.  This  man  is  not  fiom 
God,  because  he  keepeth  not  the  sabbath. 
But  others  said.  How  can  a  man  that  is 
a  sinner  do  such  signs  ?     And  there  was  a 

17  division  among  them.  They  say  therefore 
unto  the  blind  man  again,  Wliat  sayest 
thou  of    him,    in  that   he   opened   thine 

18  eyes  ?  And  he  said,  He  is  a  prophet.  The 
Jews  therefore  did  not  believe  concerning 
him,  that  he  had  been  blind,  and  had  re- 
ceived his  sight,  until  they  called  the  par- 
ents of  him  that  had  received  his  sight, 

19  and  asked  them,  saying.  Is  this  your  son, 
who  ye  say  was  born  blind  ?  how  then 

20  doth  he  now  see  ?  His  parents  answered 
and  said.  We  know  that  this  is  our  son,  and 

21  that  he  was  born  blind :  but  how  he  now 
seeth,  we  know  not;  or  who  opened  his 
eyes,  we  know  not:  ask  him;  he  is  of  age; 

22  he  shall  speak  for  himself.  These  things 
said  his  parents,  because  they  feared  the 
Jews :  for  the  Jews  had  agreed  already,  that 
if  any  man  should  confess  him  to  be  Christ, 
he  should  be  put  out  of  the  synagogue. 

23  Therefore  said  his  parents.  He  is  of  age; 

24  ask  him.  So  they  called  a  second  time 
the  man  that  was  blind,  and  said  unto 
him.   Give  glory  to  God:   we  know  that 

25  this  man  is  a  sinner.  He  therefore  an- 
swered. Whether  he  be  a  sinner,  I  know 
not:  one  thing  I  know,   that,  whereas  I 

26  was  blind,  now  I  see.  They  said  there- 
fore unto  him,  What  did  he  to  thee  ?  how 

27  opened  he  thine  eyes?  He  answered 
them,  I  told  you  even  now,  and  ye  did  not 
hear:  wherefore  would  ye  hear  it  again? 

28  would  ye  also  become  his  disciples  ?  And 
they  reviled  him,  and  said,  Thou  art  his 
disciple;   but  we  are  disciples  of   Moses. 

29  We  know  that  God  hath  spoken  unto 
Moses :  but  as  for  this  man,  we  know  not 

30  whence  he  is.  The  man  answered  and 
said  unto  them.  Why,  herein  is  the  mar- 
vel, that  ye  know  not  whence  he  is,  and 

31  yet  he  opened  mine  eyes.  We  know  that 
God  heareth  not  sinners:  but  if  any  man 
be  a  worshipper  of  God,  and  do  his  will, 

32  him  he  heareth.  Since  the  world  began 
it  was  never  heard  that  any  one  opened 

33  the  eyes  of  a  man  born  blind.  If  this 
man   were   not   from    God,   he   could   do 

34  nothing.  They  answered  and  said  unto 
him.  Thou  wast  altogether  born  in  sins, 
and  dost  thou  teach  us  ?  And  they  cast 
him  out. 

35  Jesus  heard  that  they  had  cast  him  out; 
and  finding  him,  he  said.  Dost  thou  believe 

36  on  1  the  Son  of  God  ?  He  answered  and 
said.  And  who  is  he.  Lord,  that  I  may 

37  believe  on  him?  Jesus  said  unto  him. 
Thou  hast  both  seen  him,  and  he  it  is  that 


Many  ancient  authorities  read  t/ie  Son  of  man. 


17.  In  that  he  opened  thine  eyes.     Seeing  that  he  opened  thine  eyes.     He  is  a  prophet.    It  was  the 

least  he  could  say.     He  might  have  said  the  Messiah. 

22.  Put  out  of  the  synagosue  by  judicial  excommunication. 

24.  Give  glory  to  God.     As  in  Josh.  7  :  19.     Honor  God  by  telling  the  truth. 

30.  Herein  is  the  marvel,  etc.     The  man  grows  bolder  as  the  controversy  proceeds. 

34.  Born  in  sins.  Spoken  in  accordance  with  the  superstitious  notion  that  such  a  calamity  as  blindness  was  a 
punishment  of  sin  (see  verse  2).  Cast  him  out.  Cast  him  out  of  the  court,  intending,  doubtless,  to  excommuni- 
cate him  at  the  proper  time. 

35.  The  hon  of  God.     The  strongest  manuscripts  have  "  the  Sou  of  man,"  which  is,  doubtless,  the  correct 

221 


Christ  is  the  door, 


ST.    JOHN,    X. 


and  the  good  shepherd. 


36  lie  answered  and  said,  Who  is  he,  Lord,  that 
I  might  believe  on  hiai  ? 

37  And  Jesus  said  unto  him,  Thou  hast  both 
seen  him,  and  it  is  he  that  talketh  with  thee. 

38  And  he  said,  Lord,  I  beHeve.  And  he  wor- 
shipped him. 

39  H  And  Jesus  said,  For  judgment  I  am  come 
into  tlais  world,  that  they  which  see  not  might  see; 
and  that  they  which  see  might  be  made  blind. 

40  And  .wine  of  the  Pharisees  which  were  with 
him  heard  these  words,  and  said  unto  him.  Are  we 
blind  also  '? 

41  Jesus  said  unto  them.  If  ye  were  blind,  ye 
should  have  no  sin:  but  now  ye  say,  We  see; 
therefore  vour  sin  remaineth. 


•38  speaketh  with  thee.     And  he  said.  Lord, 

39  I  believe.  And  he  worshipped  him.  And 
Jesus  said.  For  judgement  came  I  into  this 
world,  that  they  which  see  not  may  see; 
and    that    they   which    see   may  become 

40  blind.  Those  of  the  Pharisees  which  were 
with   him   heard   these   things,  and  said 

41  unto  him.  Are  we  also  blind  ?  Jesus  said 
unto  them,  If  ye  were  blind,  ye  would 
have  no  sin:  but  now  ye  say,  We  see: 
your  sin  remaineth. 


reading.  The  man  would  have  known  who  the  Son  of  God  was.  It  was  a  familiar  epithet  of  the  Messiah.  But 
"Son  of  man"  was  a  title  that  was  wholly  obscure,  but  which  Jeeus  used  for  himself  to  impress  the  fact  of  his 
humanity  on  men. 

38.  Lord,  I  believe.  That  is,  "I  believe  oti  him,"  as  in  the  two  preceding  questions.  He  put  implicit 
confidence  in  Jesus  for  all  he  claimed  to  be. 

39.  For  judgement  came  I  into  this  world.  In  chap.  8  :  15,  Jesus  says,  "  I  judge  no  man ;  "  and  in  chap. 
3 :  17,  he  says,  "  God  sent  not  the  Son  into  the  world  to  judge  the  world."  Jesus  does  not  act  as  oliicial  judge  under 
the  gospel  economy;  but  his  word,  by  its  acceptance  or  rejection,  malies  the  great  judgment  or  division  between  the 
humble  who  feel  their  need,  and  the  proud  who  think  they  are  in  no  need  of  his  saving  grace.  'Wliicli  see  not ;  i.e., 
feel  how  blind  they  are  spiritually.  Which  see;  i.e.,  think  they  are,  by  their  Jewish  birth,  full  of  spiritual  insight. 
Might  be  made  blind.     Left  to  find  out  their  blindness  in  the  end. 

41.  If  ye  were  blind.  If  ye  humbly  thought  yourselves  blind  spiritually,  as  ye  are.  Ye  would  have  no 
sin.    Ye  would  have  your  sins  removed  by  coming  to  me  for  sight. 


CHAPTER    X. 


1,  Christ  is  the  door,  and  the  good  shepherd,  19.  Divers  opinions  of  him,  24.  He  proveth  by  his  works  that  he 
is  Christ  the  Son  of  God :  39.  escapeth  the  Jews,  40.  and  went  again  beyond  Jordan,  where  many  believed 
on  him. 


1  Verily,  verily,  I  say  unto  you,  He  that  en- 
tereth  not  by  the  door  into  the  sheepfold,  but 
climbeth  up  some  other  way,  the  same  is  a  thief 
and  a  robber. 

2  But  he  that  entereth  in  by  the  door  is  the 
shepherd  of  the  sheep. 

3  To  him  the  porter  openeth;  and  the  sheep 
hear  his  voice :  and  he  calleth  his  own  sheep  by 
name,  and  leadeth  them  out. 

4  And  when  he  putteth  forth  his  own  sheep, 
he  goeth  before  them,  and  the  sheep  follow  him: 
for  they  know  his  voice. 

.5  And  a  stranger  will  they  not  follow,  but  will 
flee  from  him:  for  they  know  not  the  voice  of 
strangers. 

6  This  parable  spake  Jesus  unto  them:  but 
they  understood  not  what  things  they  were  which 
he  spake  unto  them. 

7  Then  said  Jesus  unto  them  again,  Verily, 
verily,  I  say  unto  you,  I  am  the  door  of  the  sheep. 

8  All  that  ever  came  before  me  are  thieves  and 
robbers:  but  the  sheep  did  not  hear  them. 


1  Veuily,  verily,  I  say  unto  you,  He  that 
entereth  not  by  the  door  into  the  fold  of 
the  sheep,  but  climbeth  up   some   other 

2  way,  the  same  is  a  thief  and  a  robber.  But 
he  that  entereth  in   by  the  door  is  ^  the 

3  shepherd  of  the  sheep.  To  him  the  porter 
openeth ;  and  the  sheep  hear  his  voice  ;  and 
he  calleth  his  own  sheep  by  name,  and 

4  leadeth  them  out.  When  he  hath  put 
forth  all  his  o\}n,  he  goeth  before  them, 
and  the  sheep  follow  him:  for  they  know 

5  his  voice.  And  a  stranger  will  they  not 
follow,   but  will  flee  from  him:  for  they 

6  know  not  the  voice  of  strangers.  Thia 
Sparable  spake  Jesus  unto  them:  but  they 
understood  not  what  things  they  were 
which  he  spake  unto  them. 

7  Jesus  therefore  said  unto  them  again, 
Verily,  verily,  I  say  unto  you,  1  am  the 

8  door  of  the  sheep.  All  that  came  before 
me  are  thieves  and  robbers:  but  the  sheep 

9  did  not  hear  them.    I  am  the  door:  by  me 


Or,  a  nhepherd.    *  Or,  proverb. 


1.  As  far  as  the  eleventh  verse  Jesus  designates  himself  as  the  Door  of  the  fold,  and  the  Pharisees  as  thieves  and 
robbers  who  would  not  enter  in  to  tend  the  flock  by  him,  the  door.  In  this  representation,  the  apostles  are  the  true 
shepherds.  But  at  the  eleventh  verse  Jesus  suddenly,  and  yet  naturally,  changes  the  application  of  the  figure,  and 
shows  himself  the  Shepherd  of  the  flock. 

2.  The  porter.  The  porter  represents  any  means  by  which  the  Holy  Spirit  admits  a  true  ministration  to  the 
hearts  of  men. 

3.  By  name.     The  Oriental  shepherds  name  their  sheep,  and  use  their  nixmes  very  tenderly  in  calling  them. 

0.  They  understood  not.  Parable-teaching  demanded  candid  judgment  in  the  application  by  the  hearer. 
This  these  Pharisees  had  not. 

7.  I>o«»r  of  the  tiheep,  in  the  fold.     To  the  sheep  in  the  pasture,  he  is  the  shepherd. 

8.  Before  uie.  This,  if  genuine,  is  a  step  out  of  the  parable  to  the  thing  signified,  and  hence  a  mingling  of  the 
ideas  of  door  and  shepherd.     The  robbers,  who  were  contrasted  with  the  true  shepherds,  are  now  contrasted   with 


Divers  opinions 


ST.    JOIIX,    X. 


of  Christ. 


9  I  am  the  door:  by  me  if  any  man  enter  in,  he 
shall  be  saved,  and  shall  go  in  and  out,  and  find 
pasture, 

10  The  thief  cometh  not,  but  for  to  steal,  and  to 
kill,  and  to  destroy:  I  am  come  that  they  might 
have  life,  and  that  they  might  have  it  more  abun- 
dantly. 

Ill  am  the  good  shepherd :  the  good  shepherd 
giveth  his  life  for  the  sheep. 

12  But  he  that  is  an  hireling,  and  not  the  shep- 
herd, whose  own  the  sheep  are  not,  seeth  the  wolf 
coming,  and  leaveth  the  sheep,  and  fleeth :  and  the 
wolf  catcheth  them,  and  scattereth  the  sheep. 

13  The  hireling  fleeth,  because  he  is  an  hireling, 
and  careth  not  for  the  sheep. 

14  I  am  the  good  shepherd,  and  know  my  sheep, 
and  am  known  of  mine. 

15  As  the  Father  knoweth  me,  even  so  know  I 
the  Father:  and  I  lay  down  my  life  for  the  sheep. 

16  And  other  sheep  I  have,  which  are  not  of 
this  fold :  them  also  1  nuist  bring,  and  they  shall 
hear  my  voice;  and  there  shall  be  one  fold,  and 
one  shepherd. 

17  Therefore  doth  my  Father  love  me,  because 
I  lay  down  my  life,  that  I  might  take  it  again. 

IS  No  man  taketh  it  from  me,  but  I  lay  it  down 
of  myself.  I  have  power  to  lay  it  down,  and  I 
have  power  to  take  it  again.  This  commandment 
have  I  received  of  my  Father. 

19  T  There  was  a  division  therefore  again  among 
the  Jews  for  these  sayings. 

20  And  many  of  them  said,  He  hath  a  devil,  and 
is  mad  ;  why  hear  ye  him  ? 

21  Others  said,  These  are  not  the  words  of  him 
that  hath  a  devil.  Can  a  devil  open  the  eyes  of 
the  blind  ? 

22  IT  And  it  was  at  Jerusalem  the  feast  of  the 
dedication,  and  it  was  winter. 

2;3  And  Jesus  walked  in  the  temple  in  Solomon's 
porch. 

24  Then  came  the  Jews  round  about  him,  and 
said  unto  him,  How  long  dost  thou  make  us  to 
doubt  ?     If  thou  be  the  Christ,  tell  us  plainly. 

25  Jesus  answered  them,  I  told  you,  and  ye 
believed  not:  the  works  that  I  do  in  my  Father's 
name,  they  bear  witness  of  me. 

26  But  ye  believe  not,  because  ye  are  not  of  my 
sheep,  as  I  said  unto  you. 


if  any  man  enter  in,  he  shall  be  saved,  and 
shall  go  in  and  go  out,  and  shall  find  i^as- 

10  ture.  The  thief  cometh  not,  but  that  he 
may  steal,  and  kill,  and  destroy:  I  came 
that  they  may  have  life,  and  may  i  have 

11  i<  abundantly.  lam  the  good  shepherd: 
the  good  shepherd  layeth  down  his  life  for 

12  the  sheep.  He  that  is  a  hireling,  and  not 
a  shepherd,  whose  own  the  sheep  are  not, 
beholdeth  the  wolf  coming,  and  leaveth 
the  sheep,  and  fleeth,  and  the  wolf  snatch- 

13  eth  them,  and  scattereth  them  :  lie  fleeth 
because  he  is  a  hireling,  and  careth  not  for 

14  the  sheep.     I  am  the  good  shepherd ;  and  I 

15  know  mine  own,  and  mine  own  know  me, 
even  as  the  Father  knoweth  me,  and  I 
know  the  Father;  and  I  lay  down  my  life 

16  for  the  sheep.  And  other  sheep  I  have, 
which  are  not  of  this  fold :  them  also  I  must 

2  bring,  and  they  shall  hear  my  voice;  and 

3  they  shall  become  one  flock,  one  shep- 

17  herd.  Therefore  doth  the  Father  love  me, 
because  I  lay  down  my  life,  that  I  may 

18  take  it  again.  No  one  *  taketh  it  away 
from  me,  but  I  lay  it  down  of  myself.  I 
have  ^  power  to  lay  it  down,  and  I  have 
^  power  to  take  it  again.  This  command- 
ment received  I  from  my  Father. 

19  There  arose  a  division  again  among  the 

20  Jews  because  of  these  words.  And  many 
of  them  said,  He   hath   a  •>  devil,   and   is 

21  mad;  why  hear  ye  him?  Others  said, 
These  are  not  the  sayings  of  one  possessed 
with  a  ''  devil.  Can  a  ^  devil  open  the 
eyes  of  the  blind  ? 

22  ^  And  it  was  the  feast  of  the  dedication 

23  at  Jerusalem:  it  was  winter;  and  Jesus 
was  walking  in  the  temple  in  Solomon's 

24  porch.  The  Jews  therefore  came  round 
about  him,  and  said  unto  him,  How  long 
dost  thou  hold  us  in  suspense  ?     If  thou 

25  art  the  Christ,  tell  us  plainly.  Jesus 
answered  them,  I  told  you,  and  ye  be- 
lieve not:  the  works  that  I  do  in  my 
Father's  name,  these  bear  witness  of  me. 

26  But  ye  believe  not,  because  ye  are  not  of 


Or,  have  abuniiance.    ^ 
5  Or,  right. 


Or,  lead.    3  Or,  there  shall  be  one  Jit 
s  Gr.  demon.     '  Some  ancient  authorities  read  At  that  time  w 


Some  ancient  authorities  read  took  it  aicay. 
the  feast. 


the  door!  Tischendorf  omits  the  words,  "  before  me,"  on  the  authority  of  the  Sinaitic  codex  and  many  other  excel- 
lent authorities.  It  is  easy  to  see  how  the  words  would  be  inserted,  fhe  words  probably  should  be  simijly,  "All 
that  came  are  thieves  and  robbers;  "  meaning  all  that  had  come  to  the  Jewish  nation  promising  deliverance  and  salva- 
tion, but  not  through  him. 

9,  He  shall  be  saved.    Christ  is  door  to  shepherd  and  to  sheep.    Here  his  relation  to  the  sheep  is  mentioned. 

10,  I  came.     Here  he  begins  to  depart  from  the  idea  of  the  door,  and  enter  upon  that  of  the  shepherd. 
14,  15.  The  Old  Version  loses  the  beautiful  and  wonderful  meaning  of  this  passage. 

16.  The  difference  between  fold  and  flock  is  lost  in  the  Old  Version.  The  folds  are  many  on  earth.  The  flock 
is  one  in  heaven. 

18.  I  lay  it  down  of  myself.  The  Son's  independence  in  laying  down  his  life  is  seen  in  the  Father's  loving 
him  for  doing  it,  and  yet  the  Father's  commandment  is  behind  all. 

?a.  Feast  of  the  dedication.  This  was  not  a  divinely  appointed  feast,  but  was  instituted  by  Judas  Macca- 
bseus  in  commemoration  of  the  cleansing  of  the  temple,  after  it  had  been  polluted  by  Antiochus  Epiphaues,  in  the 
second  century  before  Christ.     The  feast  occurred  iu  December. 

23.  Solomon's  porch.  The  famous  eastern  portico  of  the  temple-court,  overlooking  the  Kedron  valley.  It 
was  the  great  place  of  concourse  for  the  inhabitants  of  Jerusalem.  It  was  built  by  Herod,  and  named  in  honor  of 
Solomon. 

35,  I  told  you.  Our  Lord  had  repeatedly,  by  such  words  as  "  Before  Abraham  was,  I  am  "  (chap.  8  •  58) ;  "  If 
any  man  thirst,  let  him  come  unto  me,  and  drink  "  (chap.  7  :  37) ;  "  My  Father  worketh  hitherto,  and  I  work  "  (chap. 
5:  17),  —  declared  himself  the  Christ  (Messiah). 

36.  But  ye  believe  not.  This,  and  the  preceding  verse,  are  closely  joined  in  the  thought,  "  I  told  you  I  was 
the  Christ,  and  the  miracles  were  evidence  of  my  assertion ;  and  yet  ye  do  not  accept  me,  because  ye  are  not  of  tny 
sheep." 


Christ's  unity 


ST.    JOIIX,    X. 


with  the  Father. 


27  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me: 

2H  And  I  give  unto  them  eternal  life;  and  they 
shall  never  perish,  neither  shall  any  man  pluck 
tlu'ui  out  of  my  hand. 

21)  My  Father,  which  gave  tfiem  me,  is  greater 
than  all;  and  no  man  is  able  to  pluck  theni  out  of 
my  Father's  hand. 

;J()  I  and  my  Father  are  one. 

31  Then  the  Jews  took  up  stones  again  to  stone 
him. 

.■32  .Jesus  answered  them,  Many  good  works  have 
I  shewed  you  from  my  Father;  for  which  of  those 
works  do  ye  stone  me  ? 

3;^  The  Jews  answered  him,  saying.  For  a  good 
work  we  stone  thee  not;  but  for  blasphemy;  and 
because  that  thou,  being  a  man,  makest  thyself 
God. 

34  Jesus  answered  them.  Is  it  not  written  in  your 
law,  I  said.  Ye  are  gods  ? 

3b  If  he  called  them  gods,  unto  whom  the  word 
of  God  came,  and  the  scripture  cannot  be  broken ; 

36  Say  ye  of  him,  whom  the  Father  hath  sancti- 
fied, and  sent  into  the  world.  Thou  blasphemest; 
because  I  said,  I  am  the  Son  of  God  '? 

37  If  I  do  not  the  works  of  my  Father,  believe 
me  not. 

.38  But  if  I  do,  though  ye  believe  not  me,  believe 
the  works :  that  ye  may  know,  and  believe,  that 
the  Father  is  in  me,  and  I  in  him. 

;39  Therefore  they  sought  again  to  take  him :  but 
he  escaped  out  of  their  hand, 

40  And  went  away  again  beyond  Jordan  into 
the  place  where  John  at  first  baptized;  and  there 
he  abode. 

41  And  many  resorted  unto  him,  and  said,  John 
did  no  miracle:  but  all  things  that  John  spake  of 
this  man  were  true. 

42  And  many  believed  on  him  there. 


27  my  sheep.     My  sheep  hear  my  voice,  and 

28  I  know  them,  and  they  follow  me:  and  I 
give  unto  them  eternal  life;  and  they  shall 
never  perish,  and  no  one  shall  snatch  them 

29  out  of  my  luind.  i  My  Father,  which  hath 
I       given  t/icm  unto  me,  is  greater  than  all; 

and  no  one  is  able  to  snatch  -  them  out  of 

30  the  Father's  hand.     I  and  the  Father  are 

31  one.     The  Jews  took  up  stones  again  to 

32  stone  him.  Jesus  answered  them.  Many 
I  good  works  have  I  shewed  you  from  the 
j  Father;  for  which  of  those  works  do  ye 
I  33  stone  me  ?   The  Jews  answered  him.  For  a 

good  work  we  stone  thee  not,  but  for  blas- 
phemy ;  and  because  that   thou,  being  a 
I  34  man,  makest  thyself  God.    Jesus  answered 
them.  Is  it  not  written  in  your  law,  I  said, 

35  Ye  are  gods  ?  If  he  called  them  gods, 
unto  whom  the  word  of  God  came  (and 

36  the  script xu'e  cannot  be  broken),  say  ye  of 
him,  whom  the  Father  ^sanctified  and  sent 
into  the   world.    Thou   blasphemest;    be- 

37  cause  I  said,  I  am  t/it'  Son  of  God  ?  If  I 
do  not  the  works  of  my  Father,  believe 

38  me  not.  But  if  I  do  them,  though  ye 
believe  not  me,  believe  the  works:  that  ye 
may  know  and  luiderstand  that  the  Father 

39  is  in  me,  and  I  in  the  Father.  They 
sought  again  to  take  him:  and  he  went 
forth  out  of  their  hand. 

40  And  he  went  away  again  beyond  Jordan 
into  the  place  where  John  was  at  the  first 

41  baptizing  ;  and  there  he  abode.  And 
many  came  unto  him ;  and  they  said,  John 
indeed  did  no  sign :  but  all  things  whatso- 
ever John  spake  of  this  man  were  true, 

42  And  many  believed  on  him  there. 


1  Some  ancient  authorities  read  T/iat  iv/iich  my  Father  hath  given  unto  me.    ^  Or,  aught.    3  Or,  consecrated. 

37.  Christ's  true  sheep  were  marked  by  attention  and  obedience  on  their  side,  and  by  tender  guidance  and  eternal 
life  as  imparted  by  him. 

29.  Which  liath  given  them  unto  me.  The  Son's  relation  to  the  Father  is  emphasized,  rather  than  the 
Father's  relation  to  the  sheep,  in  this  passage.  The  best  authorities,  indeed,  read,  "That  which  my  Father  hath 
given  to  me"  (to  be  his  word,  his  only-begotten  Son,  the  effulgence  of  his  glory,  says  Augustine)  "is  greater  than  all." 
The  thought  is,  "  No  one  can  pluck  my  sheep  out  of  my  hand;  for  I  am  so  gifted  by  the  Father  that  I  am  one  with 
him,  and  hence  my  hand  is  his  hand." 

30.  I  and  the  Father  are  one.  Though  not  necessarily  implying  essential  unity  (see  .John  5  ;  IS  and  17  :  21, 
and  1  Cor.  3:8),  yet  in  this  context  it  compels  that  interpretation. 

31.  The  Jews  certainly  understood  that  he  claimed  essential  unity  with  God,  together  with  the  distinction  of 
Son  and  Father  (see  verse  33). 

34.  Ps.  82  :  6. 

3.5,  36.  The  Saviour's  argument  is,  "  If  the  judges  of  the  people  were  called  gods  "  (Elohim)  "  by  the  inspired 
teaching  of  scripture,  surely  it  is  no  blasphemy  for  the  Christ  to  be  called  the  Son  of  God."  He  shows  that  the 
divine  guidance  promised  to  the  righteous  judges  of  Israel  was  enough  to  dignify  thera  with  the  title  of  gods. 
Much  more  should  the  one  directly  consecrated  by  God,  and  sent  by  him,  be  called  the  Son  of  God,  even  though  that 
title  implied  essential  unity  with  the  Father. 

38.  ThouRh  ye  believe  not  me,  believe  the  works.  If  ye  cannot  at  once  have  confidence  in  me,  see  the 
abundant  evidence  of  the  miracles,  and  from  this  conviction  begin  to  learn  that  there  is  a  mutual  indwelling  of 
the  Father  and  me. 

40.  He  went  away  again.  He  was  now  so  closely  pressed  by  his  enemies,  that  at  any  moment  he  might  be 
arrested.  So  he  left  Jerusalem,  and  went  to  the  Bethany  beyond  Jordan,  to  await  the  proper  time  for  his  suffering 
and  death  (see  chap.  1 :  28). 


Lazarus'  sickness, 


ST.    JOHN,    XI. 


death,  and  burial. 


CHAPTER    XI. 


1,  Christ  raiseth  Lazarus,  four  days  buried,     45,  Many  Jews  believe.     47,  The  high 
a  council  against  Christ,     49,  Caiaphas  prophesieth,     54,  Jesus  hid 
enquire  after  him,  and  lay  wait  for  him. 


and  Pharisees  gather 
55,  At  the  passover  they 


1  Now  a  certain  man  was  sick,  named  Lazarus, 
of  Bethany,  the  town  of  Maiy  and  her  sister 
Martha. 

2  (It  Avas  that  Mary  which  anointed  the  Lord 
with  ointment,  and  wiped  his  feet  with  her  hair, 
who^o  lirother  Lazarus  was  sick.) 

S  Therefore  his  sisters  sent  unto  him,  saying, 
Lord,  behold,  he  whom  thou  lovest  is  sick. 

4  When  .Jesus  heard  that,  he  said,  This  sickness 
is  not  unto  death,  but  for  the  glory  of  God,  that 
the  Son  of  God  might  be  glorified  thereby. 

5  Xow  -Jesus  loved  Martha,  and  her  sister,  and 
I^aZarus. 

6  When  he  had  heard  therefore  that  he  was 
sick,  he  abode  two  days  still  in  the  same  place 
where  he  was. 

7  Then  after  that  saith  he  to  his  disciples,  Let 
us  go  into  .ludaja  again. 

8"  His  disciples  say  itnto  him,  Master,  the  Jews 
of  late  sought  to  stone  thee;  and  goest  thou  thither 
again  ? 

9  Jesus  answered,  Are  there  not  twelve  hours 
in  the  day  '?  If  any  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth  the  light  of  this 
world. 

10  But  if  a  mauAvalk  in  the  night,  he  stumbleth, 
l)ecause  there  is  no  light  in  him. 

11  These  things  said  he:  and  after  that  he  saith 
tuito  them.  Our  friend  Lazarus  sleepeth;  but  I  go, 
that  I  may  awake  him  out  of  sleep. 

12  Then  said  his  disciples,  Lord,  if  he  sleep,  he 
shall  do  well. 

lo  Howbeit  Jesus  spake  of  his  death:  but  they 
thought  that  he  had  spoken  of  taking  of  rest  in 
sleep. 

14  Then  said  Jesus  unto  them  plainly,  Lazarus 
is  dead. 

1-5  And  I  am  glad  for  your  sakes  that  I  was  not 
there,  to  the  intent  ye  may  believe;  nevertheless 
let  us  go  unto  him. 

16  Then  said  Thomas,  which  is  called  Didymus, 
unto  his  fellow  disciples,  Let  us  also  go,  that  we 
may  die  with  him. 

17  Then  when  Jesus  came,  he  found  that  he  had 
lain  in  the  grave  four  days  already. 

18  Now  Bethany  was  nigh  unto  Jerusalem,  about 
fifteen  furlongs  off: 

19  And  many  of  the  Jews  came  to  Martha  and 
Mary,  to  comfort  them  concerning  their  brother. 


1  Now  a  certain  man  was  sick,  Lazarus  of 
Bethany,  of  the  village  of  jNIary  and  her 

2  sister  Martha.  And  it  was  that  IMary 
which  anointed  the  Lord  with  ointment, 
and  wiped  his  feet  with  her  hair,  whose 

3  brother  Lazarus  was  sick.  The  sisters 
therefore  sent   unto   him,    saying,    Lord, 

4  behold,  he  whom  thou  lovest  is  sick.  But 
when  Jesus  heard  it,  he  said,  This  sick- 
ness is  not  unto  death,  but  for  the  glory 
of    God,    that   the   Son   of   God   may   l)e 

5  glorified  thereby.  Now  Jesus  loved  Martha, 

6  and  her  sister,  and  Lazarus.  When  there- 
fore he  heard  that  he  was  sick,  he  abode 
at  that  time  two  days  in  the  place  where 

7  he  was.  Then  after  this  he  saith  to  the 
disciples,   Let  us  go   into   Judtea  again. 

8  The  disciples  say  unto  him,  Ilabbi,  the 
Jews  were  but  now  seeking  to  stone  thee : 

9  and  goest  thou  thither  again?  Jesus 
answered.  Are  there  not  twelve  hours  in 
the  day  ?  If  a  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth  the  light 

10  of  this  world.  But  if  a  man  walk  in  the 
night,  he  stumbleth,  because  the  light  is 

11  not  in  him.  These  things  spake  he:  and 
after  this  he  saith  unto  them.  Our  friend 
Lazarus  is  fallen  asleep;  but  I  go,  that  I 

12  may  awake  him  out  of  sleep.  The  disci- 
ples therefore  said  unto  him.  Lord,  if  he 

13  is  fallen  asleep,  he  will  ^  recover.  Now 
Jesus  had  spoken  of  his  death:  but  they 
thought  that  he  spake  of  taking  rest  in 

14  sleep.     Then   Jesus   therefore  said   unto 
1.5  them  plainly,  Lazarus  is  dead.     And  I  am 

glad  for  your  sakes  that  I  was  not  there, 
to  the  intent  ye  may  believe;  nevertheless 

16  let  us  go  unto  him.  Thomas  therefore, 
who  is  called  ^  Didymus,  said  unto  his 
fellow-disciples,  Let  us  also  go,  that  we 
may  die  Mith  him. 

17  So  when  Jesus  came,  he  found  that  he 
had  been  in  the  tomb  four  days  already. 

15  Now  Bethany  was  nigh  unto  Jerusalem. 
19  about   fifteen  furlongs  off;   and  many  of 

the  Jews  had  come  to  Martha  and  Mary, 
to  console  them  concerning  their  brother. 


Gr.  be  saved.    =  That  is,  Ttcin. 


1.  Lazarus.  Greek  for  the  Hebrew  Eleazar  ("God-help"}.  Bethany,  now  el-Azariyeh  (from  Lazarus),  at 
the  eastern  foot  of  the  Mount  of  Olives,  about  two  miles  from  Jerusalem. 

3.  Which  anointed  the  Lord  with  ointment.    See  chap.  12  :  3. 

3.  He  whom  thon  lovest  is  sick.  This  does  not  mean  that  Christ  loved  Lazarus  above  all  others,  any  more 
than  it  means  be  loved  him  only.  It  is  equivalent  to  "  one  whom  thou  lovest."  So  we  are  to  regard  the  expression, 
"  the  disciple  whom  Jesus  loved,"  as  equivalent  to  one  of  those  whom  Jesus  loved  ;  the  grateful  apostle  dwelling  on 
the  wonderful  fact  that  Jesus  loved  him,  but  not  boasting  that  .Jesus  loved  him  above  all  others  (see  verse  5). 

6.  Two  days.  Comparing  this  with  verse  17,  and  remembering  that  the  word  was  brought  to  Jesus  that  Laza- 
rus was  sick,  not  dead,  we  see  that  the  Bethany  beyond  Jordan  must  have  been  about  two  days'  journey  from  Bethany 
near  Jerusalem. 

9.  A  parabolic  way  of  saying  that  a  man  must  work  while  he  has  the  opportunity  (see  chap.  9 : 4).  The  light 
of  this  world.    The  sun.    Man's  d.iy  for  work  is  his  earthly  life  of  opportunity. 

16.  Didymus  is  the  Greek  of  the  Syro-Chaldee  "  Thomas,"  and  means  "a  twiu."  Thomas  expected  what  all 
expected  (verse  S). 

226 


The  znourning  for  Lazarns. 


ST.    JOHX,    XL 


Jesus  also  weeps. 


20  Then  Martha,  as  soon  as  she  heard  that  Jesus 
was  coming,  went  and  met  him:  but  Mary  sat  still 
in  the  house. 

21  Then  said  Martha  unto  Jesus,  Lord,  if  thou 
hadst  been  liere,  my  brother  had  not  died. 

22  But  I  know,  that  even  now,  whatsoever  thou 
wilt  ask  of  God,  God  will  give  it  thee. 

2;j  Jesus  saith  unto  her.  Thy  brother  shall  rise 
again. 

24  Martha  saith  unto  him,  I  know  that  he  shall 
rise  again  in  the  resurrection  at  the  last  day. 

2.">  Jesus  said  unto  her,  I  am  the  resurrection, 
and  the  life:  he  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live: 

26  And  whosoever  liveth  and  believeth  in  me 
shall  never  die.     Believest  thou  this  ? 

27  She  saith  unto  him,  Yea,  Lord:  I  believe 
that  thou  art  the  Christ,  the  Son  of  God,  which 
should  come  into  the  world. 

28  And  when  she  had  so  said,  she  went  her  way, 
and  called  Mary  her  sister  secretly,  saying.  The 
Master  is  come,  and  calleth  for  thee. 

29  As  soon  as  she  heard  that,  she  arose  quickly, 
and  came  unto  him. 

30  Now  Jesus  was  not  yet  come  into  the  town, 
but  was  in  that  place  where  Martha  met  him. 

31  The  Jews  then  which  were  with  her  in  the 
house,  and  comforted  her,  when  they  saw  Mary, 
that  she  rose  up  hastily  and  went  out,  followed  her, 
saying,  She  goeth  unto  the  grave  to  weep  there. 

32  Then  when  Mary  was  come  where  Jesus  was, 
and  saw  him,  she  fell  down  at  his  feet,  saying 
unto  him.  Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died, 

33  When  Jesus  therefore  saw  her  weeping,  and 
the  Jews  also  weeping  which  came  with  her,  he 
groaned  in  the  spirit,  and  was  troubled, 

34  And  said,  Where  have  ye  laid  him  ?  They 
said  unto  him,  Lord,  come  and  see. 

3.5  Jesus  wept. 

36  Then  said  the  Jews,  Behold  how  he  loved 
him  ! 


32 


Martha  therefore,  when  she  heard  that 
Jesus  was  coming,  went  and  met  him:  but 
Mary  still  sat  in  ithe  house.  Martha  there- 
fore said  unto  Jesus,  Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died.  And 
even  now  1  know  that,  whatsoever  thou 
Shalt  ask  of  God,  God  will  give  thee. 
Jesus  saith  unto  her.  Thy  brother  shall 
rise  again.  Martha  saith  unto  him,  I 
know  that  he  shall  rise  again  in  the  resur- 
rection at  the  last  day.  .lesus  said  unto 
her,  I  am  the  resurrection,  and  the  life: 
he  that  believeth  on  me,  though  he  die, 
yet  shall  he  live:  and  whosoever  liveth 
and  believeth  on  me  shall  never  die.  Be- 
lievest thou  this?  She  saith  unto  him, 
Yea,  Lord:  I  have  believed  that  thou  art 
the  Christ,  the  Son  of  God,  even  he  that 
coraeth  into  the  world.  And  when  she 
had  said  this,  she  went  away,  and  called 
Mary  ^her  sister  secretly,  saying,  The 
-Master  is  here,  and  calleth  thee.  And 
she,  when  she  heard  it,  arose  quickly,  and 
went  unto  him.  (Now  Jesus  was  not  yet 
come  into  the  village,  but  was  still  in  the 
place  where  Martha  met  him.)  The  Jews 
then  which  were  with  her  in  the  house, 
and  were  comforting  her,  when  they  saw 
Mary,  that  she  rose  up  quickly  and  went 
out,  followed  her,  supposing  that  she  was 
going  unto  the  tomb  to  ^  weep  there. 
Mary  therefore,  when  she  came  where 
Jesus  was,  and  saw  him,  fell  down  at  his 
feet,  saying  unto  him,  Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died.  When 
Jesus  therefore  saw  her  *  weeping,  and  the 
Jews  also  *  weeping  which  came  with  her, 
he  ^  groaned  in  the  spirit,  and  ^  was 
troubled,  and  said,  AVhere  have  ye  laid 
him  ?  They  say  unto  him.  Lord,  come 
and  see.  Jesus  wept.  The  Jews  there- 
fore said,  Behold  how  he  loved  him  !  But 
some  of  them  said,  Could  not  this  man, 


•  Or,  her  sister,  saying  secretly. 


2  Or,  Teacher.    3  Gr.  m 
in  the  spirit.    «  Gr 


til.    *  Gr.  wailing.    5  Or,  was  moved  icith  indignation 
troubled  himself. 


20.  Martha.  The  active  and  impulsive  one  (see  Luke  10:40,  41).  Mary  still  sat.  Probably  timid  and 
undecided. 

22.  Even  now.  Martha  seeks  a  blessing,  she  knows  not  what,  in  the  midst  of  her  grief.  She  expected  some 
great,  consoling  manifestation  of  Christ's  power,  but  (as  her  answer  in  verse  24,  and  her  words  in  verse  39,  show) 
she  did  not  expect  the  raising  of  her  brother  to  life. 

25.  I  am  the  resurrection,  and  the  life.  Just  as  Christ  is  the  life  ("  bread  of  life,"  chap.  6 :  35)  of  the 
believer,  feeding  on  whom  by  faith  the  believer  lives  (in  the  high  and  heavenly  sense  of  life),  so  is  he  the  resurrection 
(resurrection-power,  Phil.  3: 10)  of  the  believer's  body.  The  life  never  ceases  for  a  moment,  but  its  bodily  union  is 
intermitted  ;  the  redemption  of  the  body  (Rom.  8  :  23)  being  the  last  and  completing  act  of  Christ's  redemptive  power. 
He  that  believeth  on  me,  though  he  die,  yet  shall  he  live.  This  refers  to  the  resurrection.  The  believer's 
body  dies. 

26.  And  whosoever  liveth  and  believeth  on  me  shall  never  die.  This  refers  to  the  life.  The  believer's 
eoul  (his  self)  never  dies. 

27.  Martha  believed  in  .Tesus  as  the  Christ  in  whom  both  soul  and  body  were  safe. 

28.  The  Master.  We  are  to  bear  in  mind  that  the  Greek  5t6daKaAo<r  Is  rendered  "  Master  "  in  the  Revision 
(as  in  the  Old  Version)  in  its  English  sense  of   Teacher. 

29.  Arose  quickly.    Because  Jesus  had  called  her.    Before  that  call,  she  hesitated  to  go  (see  verse  20). 

30.  Still  in  the  place  where  Martha  met  him.  Probably  resting,  after  a  long  journey.  Perhaps  also  to 
be  near  the  tomb,  as  (from  verse  31)  Mary  went  out  toward  the  tomb  when  she  went  to  meet  Jesus. 

32.  If  thou  hadst  been  here,  my  brother  had  not  die<J.  So  Martha  (in  verse  21).  The  two  had,  doubt- 
less, often  repeated  this  refrain  during  the  preceding  four  days.  It  was  their  uppermost  thought  of  their  Lord  and 
Lazarus. 

33.  Groaned.  The  Greek  word  represents  strong  emotion  that  shows  itself  audibly.  Tt  is  generally  u^ed  for 
anger,  but  It  cannot  be  that  here.  In  Matt.  9:30,  and  Mark  1  :43,  it  is  translated  "  strictly  charged,"  and  can  there 
only  represent  great  earnestness.  In  Mark  14  : 5  it  is  translated  "  murmured  against,"  where  the  anger  or  indignation 
is  apparent. 

34.  Jesus  wept.  Why?  At  the  loss  of  Lazarus?  But  he  knew  he  was  coming  back  Immediately.  Rather, 
at  human  trials  made  necessary  by  sin,  especially  such  as  came,  or  would  come,  upon  this  Bethany  family. 

220 


'\  *t; 


1 


N^. 


^/^ 


.WV-^Vd 


Lazarus,  come  forth  i 


Christ  raiseth  Lazarus, 


ST.    JOHX,    XL 


four  days  buried, 


37  And  some  of  them  said,  Could  not  this  man, 
which  opened  tlie  eyes  of  the  blind,  have  caused 
that  even  this  man  should  not  have  died  ? 

38  Jesus  therefore  again  groaning  in  himself 
Cometh  to  the  grave.  It  was  a  cave,  and  a  stone 
lay  upon  it. 

3U  Jesus  said,  take  ye  away  the  stone.  Jlartha, 
the  sister  of  him  that  was  dead,  saith  unto  him, 
Lord,  by  this  time  he  stinketh:  for  he  hath  been 
dead  four  days. 

40  Jesus  saith  unto  her,  Said  I  not  unto  thee, 
that,  if  thou  wouldest  believe,  thoushouldest  see 
the  glory  of  God  ? 

41  Then  they  took  away  the  stone  from  the  place 
where  the  dead  was  laid.  And  Jesus  lifted  up  his 
eyes,  and  said,  Father,  I  thank  thee  that  thou  hast 
heard  me. 

42  And  I  knew  that  thou  hearest  me  always: 
but  because  of  the  people  which  stand  by  I  said  it, 
that  they  may  believe  that  thou  hast  sent  me. 

43  And  when  he  thus  had  spoken,  he  cried  with 
a  loud  voice,  Lazarus,  come  forth. 

44  And  he  that  was  dead  came  forth,  bound 
hand  and  foot  with  graveclothes ;  and  his  face  was 
bound  about  with  a  napkin.  Jesus  saith  unto 
them,  Loose  him,  and  let  him  go. 

4.5  Then  many  of  the  Jews  which  came  to  Mary, 
and  had  seen  the  things  which  Jesus  did,  believed 
on  him. 

46  But  some  of  them  went  their  ways  to  the 
Pharisees,  and  told  them  what  things  Jesus  had 
done. 

47  1  Then  gathered  the  chief  priests  and  the 
Pharisees  a  council,  and  said.  What  do  we  ?  for 
this  man  doeth  many  miracles. 

48  If  we  let  him  thus  alone,  all  men  will  believe 
on  him:  and  the  Romans  shall  come  and  take 
away  both  our  place  and  nation. 

49  And  one  of  them,  named  Caiaphas,  being  the 
high  priest  that  same  year,  said  unto  them,  Ye 
know  nothing  at  all, 

.50  Nor  consider  that  it  is  expedient  for  us,  that 
one  man  should  die  for  the  people,  and  that  the 
whole  nation  perish  not. 

.51  And  this  spake  he  not  of  himself:  but  being 
high  priest  that  year,  he  prophesied  that  Jesus 
should  die  for  that  nation ; 

52  And  not  for  that  nation  only,  but  that  also 
he  should  gather  together  in  one  the  children  of 
God  that  were  scattered  abroad. 


which  opened  the  eyes  of  him  that  was 
blind,    have   caused    that   this  man   also 

38  should  not  die  ?  Jesus  therefore  again 
1  groaning  in  himself  cometh  to  the  tomb. 
Now  it  was  a  cave,  and  a  stone  lay  -  against 

39  it.  Jesus  saith.  Take  ye  away  the  stone. 
Martha,  the  sister  of  him  that  was  dead, 
saith  unto  him,  Lord,  by  this  time  he 
stinketh  :    for  he  hath   been  dead  ionv 

40  days.  Jesus  saith  unto  her,  Said  I  not 
unto  thee,  that,  if  thou  believedst,  thou 

41  shouldest  see  the  glory  of  God  ?  So  they 
took  away  the  stone.  And  Jesus  liftetl 
up  his   eyes,  and   said.   Father,   I   thank 

42  thee  that  thou  heardest  me.  And  I  knew 
that  thou  hearest  me  always :  but  because 
of  the  multitude  which  standeth  around 
I  said  it,  that  they  may  believe  that  thou 

43  didst  send  me.  And  when  he  had  thus 
spoken,  he  cried  with  a  loud  voice,  Laza- 

44  rus,  come  forth.  He  that  was  dead  came 
forth,  bound  hand  and  foot  with  ^  grave- 
clothes;  and  his  face  was  bound  about 
with  a  napkin.  Jesus  saith  unto  them, 
Loose  him,  and  let  him  go. 

45  Many  therefore  of  the  Jews,  which 
came  to  Mary  and  beheld  *  that  which  he 

40  did,  believed  on  him.  But  some  of  them 
went  away  to  the  Pharisees,  and  told  them 
the  things  which  Jesus  had  done. 

47  The  chief  priests  therefore  and  tlie 
Pharisees  gathered  a  council,  and  said, 
What  do  we  ?   for  this  man  doeth  many 

48  signs.  If  we  let  him  thus  alone,  all  men 
will  believe  on  him:  and  the  Romans  will 
come  and  take  away  both  our  place  anil 

49  our  nation.  But  a  certain  one  of  them, 
Caiaphas,  being  high  priest  that  year,  said 

50  unto  them.  Ye  know  nothing  at  all,  nor 
do  ye  take  account  that  it  is  expedient  for 
you  that  one  man  should  die  for  the  peo- 
ple, and  that  the  whole  nation  perish  not. 

51  Now  this  he  said  not  of  himself  :  but 
being  liigli  priest  that  year,  he  prophesied 

52  that  Jesus  should  die  for  the  nation  ;  and 
not  for  the  nation  only,  but  that  he  might 
also  gather  together  into  one  the  children 

.53  of  God  that  are  scattered  abroad.  So 
from  that  day  forth  they  took  counsel 
that  they  might  put  him  to  death. 


Or,  being  moved  with  indignation  in  himaelf.    2  Or,  vpon.    »  Or.  gri 
the  things  which  he  did. 


-bands.    *  M.iny  ancient  authorities  read 


38.  A  cave.  Dead  bodies  were  conimonlj'  placed  in  caves,  natural  or  artificial,  or  partly  both,  in  that  limeetoue 
region,  so  full  of  caverns. 

39.  Stinketh.  TI>e  Greek  word  (o^ei)  is  applied  to  all  odors,  the  most  delightful  as  well  .as  the  noxious,  and 
hence  is  not  well  represented  by  the  Iiarsh  English  word. 

40.  Compare  this  gentle  rebuke  with  a  like  oue  to  Jairus  (Mark  5:36).  Our  Lord  refers  probably  to  some 
unrecorded  words  of  his. 

43.  I  said  it.     The  thanksgiving  in  verse  41. 

46.  Some  of  tlieiii  went  away  to  the  Pharisees,  etc.  Leaving  the  resurrection  and  the  life  for  the  low 
trickery  and  cruelty  of  wicked  men.    How  true  is  Luke  16  :  SI ! 

47.  On  hearing  that  -Jesus  was  so  near  as  at  Bethan.v,  and  that  his  presence  and  work  there  were  attracting  atten- 
tion, the  Sanhedrim  again  renew  their  sessions  to  consider  how  to  be  rid  of  him. 

48.  The  Romans  will  come.  So  reasons  of  state  must  cause  the  rejection  of  the  Messiah.  Oh  marvellous 
folly!    Our  place.    .Jerusalem. 

49.  Ye  know  nothing.    "  Ye  "  is  emphatic.    Ye  hesitaters. 

50.  For  you.  "  For  us  "  (as  in  Old  Version)  has  the  stronger  support.  God  made  Caiaphas,  as  high  priest,  an 
unwitting  prophet. 

.53.  The  children  of  God  that  are  scattered  ahroad.  These  are  the  "people"  (of  verse  50)  in  the 
prophecy.     Gentile  and  Jew  were  to  be  gathered  in  Christ. 

.53.  They  took  counsel  that  they  might  put  him  to  death.  They  had  long  been  seeking  to  kill  liini 
(see  chap.  7:1),  but  they  now  form  a  plan. 


227 


Jesus  excuseth  Mary 


ST.    JOIIX,    XII. 


anointing  his  feet. 


53  Then  from  that  clay  forth  they  took  counsel 
together  for  to  put  him  to  death. 

54  Jesus  therefore  walked  no  more  openly  among 
the  Jews;  but  went  thence  unto  a  country  near 
to  the  wilderness,  into  a  city  called  Ephraim,  and 
there  continued  with  his  disciples. 

55  IF  And  the  Jews'  passover  was  nigh  at  hand : 
and  many  went  out  of  the  country  up  to  Jeru- 
salem before  the  passover,  to  purify  themselves. 

56  Then  sought  they  for  Jesus,  and  spake  among 
themselves,  as  tliey  stood  in  the  temple,  What 
think  ye,  that  he  will  not  come  to  the  feast  ? 

57  Now  both  the  chief  priests  and  the  Pharisees 
had  given  a  commandment,  that,  if  any  man  knew 
where  he  were,  he  should  shew  it,  that  they  might 
take  him. 


54  Jesus  therefore  walked  no  more  openly 
among  the  Jews,  but  departed  thence  into 
the  country  near  to  the  wilderness,  into  a 
city  called  Ephraim;  and  there  he  tarried 

55  with  the  disciples.  Now  the  passover  of 
the  Jews  was  at  hand:  and  many  went 
up  to  Jerusalem  out  of  the  country  before 

56  the  passover,  to  purify  themselves.  They 
songlit  tlierefore  for  Jesus,  and  spake  one 
witii  uiiotlier,  as  they  stood  in  the  temple, 
AVhat  think  ye?     That  he  will  not  come 

57  to  tlie  feast  ?  Now  the  chief  priests  and 
the  Pharisees  had  given  commanchnent, 
that,  if  any  man  knew  where  he  was,  he 
should  shew  it,  that  they  might  take  him. 


54.  Ephraim.     Supposed  to  be  the  Ephraim  of  2  Chron.  13:19,  and  Ophiah  of  Josh.  18:23.     The  raodein 
Taiyibeh,  fifteen  miles  north  of  Jerusalem. 

55.  The  passover.     The  fourth  of  our  Saviour's  ministry,  counling  the  four  as  mentioned,  chap.  2 :  13,  chap. 
5:1,  chap.  6  : 4,  and  at  this  place. 

5«.  That  he  will  not  couie.     Jesus  is  so  completely  in  every  ouo's  mind,  that  they  speak  of  him  as  "  he," 
without  further  specification. 


CHAPTER    XII. 

1.  Jesus  excuseth  Mary  anointing  his  feet.  9,  The  people  flock  to  see  Lazarus.  10,  The  high  priests  consult  to 
kill  him.  12.  Christ  rideth  into  Jerusalem.  20.  Greeks  desire  to  see  Jesus,  23.  He  foretelleth  his  death. 
37.  The  Jews  are  generally  blinded  !  42,  yet  many  chief  rulers  believe,  but  do  not  confess  him :  44.  there- 
fore Jesus  calleth  earnestly  for  confession  of  faith. 


1  Then  Jesus  six  days  before  the  passover  came 
to  Bethany,  where  Lazarus  was  which  had  been 
dead,  whom  he  raised  from  the  dead. 

2  There  they  made  him  a  supper;  and  Martha 
served:  but  Lazarus  was  one  of  them  that  sat  at 
the  table  with  him. 

3  Then  took  Mary  a  pound  of  ointment  of 
spikenard,  very  costly,  and  anointed  the  feet  of 
Jesus,  and  wiped  his  feet  with  her  hair:  and  the 
house  was  filled  with  the  odour  of  the  ointment. 

4  Then  saith  one  of  his  disciples,  Judas  Iscariot, 
Simon's  son,  which  should  betray  him, 

5  Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor  ? 

6  This  he  said,  not  that  he  cared  for  the  poor; 
but  because  he  was  a  thief,  and  had  the  bag,  and 
bare  what  was  put  therein. 

7  Then  said  Jesus,  Let  her  alone:  against  the 
day  of  my  burying  hath  she  kept  this. 

S  For  the  poor  always  ye  have  with  you;  but 
me  ye  have  not  always. 

9  Much  peoy)le  of  the  Jews  therefore  knew  that 
he  was  there:  niid  they  came  not  for  Jesus'  sake 
only,  but  thai  tin  y  miuht  see  Lazarus  also,  whom 
he  iiad  raised  troin  the  dead. 


1  Jesus  therefore  six  days  before  the  pass- 
over- eaiiie  to  r>etliany,  where  Lazarus  was, 

2  whciin  .lesus  laised  from  the  dead.  So 
tliev  made  him  a  supper  there:  and  Martha 
served;  but  Lazarus  was  one  of  them  tliat 

3  sat  at  meat  with  him.  Mary  therefore 
took  a  pound  of  ointment  of  i  spikenard, 
very  pi'ecious,  and  anointed  the  feet  of 
Jesus,  and  wiped  his  feet  with  her  hair: 
and  the  house  was  filled  with  the  odour 

4  of  the  ointment.  But  Judas  Iscariot,  one 
of  his  disciples,  which  should  betray  him, 

5  saith.  Why  was  not  this  ointment  sold  for 
three  hundred  -pence,  and  given  to  the 

6  poor  ?  Now  this  he  said,  not  because  he 
cared  for  the  poor;  but  because  he  was  a 
thief,  and   having  the  ^bag  •'took   away 

7  wdiat  was  put  therein.  Jesus  therefore 
said,  ^  Suffer  her  to  keep  it  against   the 

8  day  of  my  burying.  For  the  poor  ye  have 
always  with  you;  but  me  ye  have  not 
always. 

9  The  common  people  therefore  of  the 
Jews  learned  that  he  was  there:  and  they 
came,  not  for  Jesus'  sake  oidy,  but  that 


See  marginal  note  on  Mark  14 : 3. 
the?'ein. 


2  See  marginal  note  on  Matt.  18:28.    s  Or,  box. 
6  Or,  lA't  her  alone :  It  was  that  she  might  keep  it. 


Or,  carried  what  was  put 


2.  There  is  a  diflference  of  opinion  as  to  the  time  when  this  supper  was  made.  Some,  following  John's  order, 
and  supposing  the  first  and  second  verses  are  here  closely  connected,  put  it  six  days  before  the  Passover;  and  others, 
following  Matthew's  and  Mark's  order,  put  it  four  days  later,  two  days  before  the  Passover.  The  chief  reason  for 
the  latter  view  is  to  synchronize  the  offer  of  Judas  to  the  priests,  which  occurred  on  the  second  day  before  the 
Passover,  and  which  seems  to  have  sprung  from  resentment  at  Jesus'  rebuke  at  this  supper.  Even  if  such  were 
the  cause  of  Judas's  conduct,  there  can  be  no  dilliculty  in  believing  that  he  waited  four  days  after  the  occurrence 
before  gaining  courage  enough  to  go  to  the  priests.     For  notes  on  this  narrative,  see  on  Matt.  2r.. 

6.  HaviiiR  tlie  bag  took  away  what  was  put  therein.  So  the  word  /Sacrra^iu  is  used  in  chap.  20  :  U.  It 
agrees  with  the  statement  previous,  "  he  was  a  thief." 

7.  Suflfer  her  to  keep  it,  etc.  This  is  undoubtedly  the  true  reading.  Jesus  speaks  as  if  he  were  in  the  past, 
and  the  ointment  had  not  yet  been  used.  The  figure  is  a  striking  one,  and  used  in  all  languages.  So,  on  the  other 
hand,  he  speaks  of  his  "  burying  "  proleptically. 

228 


Christ  rideth 


ST.    JOIIX,    XTT. 


Jerusalem. 


10  H  IJut  the  cliief  priests  consulted  that  they 
inijj:h;  put  Lazarus  also  to  death; 

11  IJecause  that  by  reason  of  him  many  of  the 
Jews  went  away,  and  believed  on  .Jesus. 

12  IT  On  the  next  day  nuit-h  people  that  were 
come  to  the  feast,  when  they  heard  that  Jesus  was 
coming  to  Jerusalem, 

18  Took  branches  of  palm  trees,  and  went  forth 
to  meet  him,  and  cried,  Hosanna:  Blessed  In  the 
King  of  Israel  that  conieth  in  the  name  of  the 
Lord. 

14  And  Jesus,  when  he  had  found  a  young  ass, 
sat  thereon;  as  it  is  written, 

15  Fear  not,  daughter  of  Sion:  behold,  thy  King 
cometh,  sitting  on  an  ass's  colt. 

16  'J'hese  things  understood  not  his  disciples  at 
the  first:  but  wlien  Jesus  was  glorified,  then  re- 
membered they  that  these  things  were  written  of 
him,  and  that  they  had  done  these  things  unto  him. 

17  The  people  therefore  that  was  with  him  when 
he  called  Lazarus  out  of  his  grave,  and  raised  him 
from  the  dead,  bare  record. 

18  For  this  cause  the  people  also  met  him,  for 
that  they  heard  that  he  had  done  this  miracle. 

19  The  Pharisees  therefore  said  among  them- 
selves, Perceive  ye  how  ye  prevail  nothing?  be- 
hold, the  world  is  gone  after  him. 

20  1"  And  there  were  certain  Greeks  among 
them  that  came  up  to  worship  at  the  feast: 

21  The  same  came  therefore  to  Philip,  which 
was  of  Bethsaida  of  Galilee,  and  desired  him,  say- 
ing, yir,  we  would  see  Jesus. 

22  Philip  cometh  and  telleth  Andrew:  and  again 
Andrew  and  Philip  tell  Jesus. 

2:>  IT  And  Jesus  answered  them,  saying,  The 
hour  is  come,  that  the  Son  of  man  should  be  glori- 
fied. 

24  Verily,  verily,  I  say  unto  you.  Except  a  corn 
of  wheat  fall  into  the  ground  and  die,  it  abideth 
alone:  but  if  it  die,  it  bringeth  forth  much  fruit. 

2.)  He  that  loveth  his  life  shall  lose  it:  and  he 
that  hateth  his  life  in  this  world  shall  keep  it  unto 
life  eternal. 

2(3  If  any  man  serve  me,  let  him  follow  me;  and 
where  I  am,  there  shall  also  my  servant  be:  if  any 
man  serve  me,  him  will  my  Father  honour. 


26 


they  might  see  Lazarus  also,  whom  he  had 
raised  from  the  dead.  But  the  chief  i)riests 
took  counsel  that  they  might  put  Lazarus 
also  to  death  ;  because  that  by  reason  of 
him  many  of  the  Jews  went  away,  and 
believed  on  Jesus. 

On  the  morrow  ^a  great  multitude  that 
had  come  to  the  feast,  when  they  heard 
that  Jesus  was  coming  to  Jerusalem,  took 
the  branches  of  the  palm  trees,  and  went 
forth  to  meet  him,  and  cried  out,  Hosanna: 
Blessed  Is  he  that  cometh  in  the  name  of 
the  Lord,  even  the  King  of  Isi-ael.  And 
Jesus,  having  found  a  young  ass,  sat 
thereon ;  as  it  is  written,  Fear  not,  daughter 
of  Zion:  behold,  thy  King  cometh,  sitting 
on  an  ass's  colt.  These  things  understood 
not  his  disciples  at  the  first:  but  when 
Jesus  was  glorified,  then  remembered  they 
that  these  things  were  written  of  him,  and 
that  they  had  done  these  things  unto  him. 
The  multitude  therefore  that  was  with 
him  when  he  called  Lazarus  out  of  the 
tomb,  and  raised  him  from  the  dead,  bare 
witness.  For  this  cause  also  the  multi- 
tude went  and  met  him,  for  that  they 
heard  that  he  had  done  this  sign.  The 
Pharisees  therefore  said  among  them- 
selves, 2  Behold  how  ye  prevail  nothing: 
lo,  the  world  is  gone  after  him. 

Now  there  were  certain  Greeks  among 
those  that  went  up  to  worship  at  the  feast : 
these  therefore  came  to  Philip,  which  Avas 
of  Bethsaida  of  Galilee,  and  asked  him, 
saying.  Sir,  we  would  see  Jesus.  Philip 
cometh  and  telleth  Andrew :  Andrew  com- 
eth, and  Philip,  and  they  tell  Jesus.  And 
Jesus  answereth  them,  saying.  The  hour 
is  come,  that  the  Son  of  man  should  be 
glorified.  Verily,  verily,  I  say  unto  you, 
Except  a  grain  of  wheat  fall  into  the  earth 
and  die,  it  abideth  by  itself  alone;  but  if 
it  die,  it  beareth  Jimch  fruit.  He  that 
loveth  his  ^life  loseth  it;  and  he  that  hat- 
eth his  ^life  in  this  world  shall  keep  it 
unto  life  eternal.  If  any  man  serve  me, 
let  him  follow  me;  and  where  I  am,  there 
shall  also  my  servant  be:  if  any  man  serve 


1  Some  ancient  authorities  read  the  conunon  people.    -  Or,  Ye  behold.    3  Or,  soul. 

10.  That  they  might  put  Lazarus  also  to  death.  This  hostility  to  Lazarus  may  have  made  the  synoptic 
evangelists  silent  about  him,  he  still  living  when  they  wrote. 

12.  On  the  morrow.  -Tesus  had  arrived  in  Bethany  on  the  sabbath.  This  "morrow"  was  Sunday,  the  first 
day  of  the  week.  A  great  multitude.  Not  only  the  Galilaeans  present  at  the  feast,  but  all  the  Jerusalemites  who 
had  been  impressed  by  the  raising  of  Lazarus  (see  verse  17). 

13.  The  branches  of  the  palm  trees  that  were  by  the  side  of  the  way.     Hosanna.     See  on  Matt.  21 : 9. 
1.5.  Zeeh.  9:9.     The  main  point  of  the  quotation  is  given.     The  prophet  foretold  the  mild  and  gentle  character 

of  King  Messiah  by  this  figure,  and  the  literal  enacting  of  the  figure  by  our  Lord  was  typical  of  the  same. 

17.  Bare  witness  by  this  demonstration. 

19.  The  tide  seemed  to  rise  suddenly  against  the  Phai-isees,  but  it  was  a  popular  tide.    The  ebb  soon  came. 

30.  Certain  Greeks.  Gentiles,  proselytes  of  the  gate.  The  Greek  (at  this  time,  and  in  Palestine)  was  the 
non-.7ew. 

22.  It  is  curious  that  the  two  apostles,  Philip  and  Andrew,  were  the  only  ones  who  had  Greek  names. 

23.  The  hour  is  come,  etc.  This,  with  what  follows,  was  probably  said  in  the  presence  of  the  Greeks.  He 
speaks  ot  his  death  and  the  benefits  of  his  death  to  all,  Greeks  as  well  as  Jews.  The  hour  is  that  of  his  crucifixion, 
which  is  said  to  have  arrived,  so  near  was  it.  Christ  would  then  be  glorified  by  the  completion  of  his  satisfaction 
for  sin. 

24.  A  beautiful  illustration  of  the  benefit  of  his  death.  Christ's  life  had  in  it  the  potency  of  giving  life  to  a  vast 
church;  but,  in  order  to  this,  that  life  had  to  submit  to  death.  This  is  not  a  general  principle,  but  a  special  fact. 
It  is  Christ's  life  and  Christ's  death  that  are  referred  to. 

25.  The  general  principle  is  now  added,  that  self-abnegation  is  characteristic  of  eternal  life.  A  man  preserves 
his  higher  life  by  holding  light  by  his  lower  life.  Hateth.  An  Oriental  hyperbole  for  "  careth  comparatively  little 
for."     Compare  Luke  14-20. 

26.  The  disciple  was  to  be  like  his  Lord. 

229 


Christ  foretelleth 


ST.   JOHN,    XII. 


27  Xow  is  my  soul  troubled;  and  what  shall  I 
say?  Father,  save  me  from  this  hour:  but  for 
this  cause  came  I  unto  this  hour. 

28  Father,  glorify  thy  name.  Then  came  there 
a  voice  from  heaven,  sayiiiy,  I  have  both  glorified 
it,  and  will  glorify  it  again. 

29  The  people  therefore,  that  stood  by,  and  heard 
it,  said  that  it  thundered:  others  said,  An  angel 
spake  to  him. 

30  Jesus  answered  and  said.  This  voice  came 
not  because  of  me,  but  for  your  sakes. 

31  Now  is  the  judgment  of  this  world:  now 
shall  the  prince  of  this  world  be  cast  out. 

32  And  I,  if  I  be  lifted  up  from  the  earth,  will 
draw  all  men  unto  me. 

33  This  he  said,  signifying  what  death  he  should 
die. 

34  The  people  answered  him.  We  have  heard 
out  of  the  law  that  Christ  abideth  for  ever:  and 
how  sayest  thou,  The  .Son  of  man  must  be  lifted 
up  ?  who  is  this  Son  of  man  ? 

3.5  Then  Jesus  said  unto  them.  Yet  a  little 
while  is  the  light  with  you.  Walk  while  ye  have 
the  light,  lest  darkness  come  upon  you:  for  he 
that  walketh  in  darkness  knowetli  not  whither 
he  goeth. 

3(5  While  ye  have  light,  believe  in  the  light,  that 
ye  may  be  the  children  of  light.  These  tilings 
spake  Jesus,  and  departed,  and  did  hide  himself 
from  them. 

37  IT  But  though  he  had  done  so  many  miracles 
before  them,  yet  they  believed  not  on  him: 

38  That  the  saying  of  Esaias  the  prophet  might 
be  fulfilled,  which  he  spake,  Lord,  who  hath  be- 
lieved our  report  ?  and  to  whom  hath  the  arm  of 
the  Lord  been  revealed  '? 

39  Therefore  they  could,  not  believe,  because 
that  Esaias  said  again, 

40  He  hath  blinded  their  eyes,  and  hardened 
tlieir  heart;  that  they  should  not  see  with  their 
eyes,  nor  understand  with  their  heart,  and  be  con- 
verted, and  I  should  heal  them. 

41  These  things  said  Esaias,  when  he  saw  his 
glory,  and  spake  of  him. 


27  me,  him  will  the  Father  honour.  Now  is 
my  soul  troubled;  and  what  shall  I  say  ? 
Father,  save  me  from  this  i  hour.     But  for 

28  this  cause  came  I  unto  this  hour.  Father, 
glorify  thy  name.  There  came  therefore 
a  voice  out  of  heaven,  sayiny,  I  have  both 

29  glorified  it,  and  will  glorify  it  again.  The 
multitude  therefore,  that  stood  by,  and 
heard  it,  said  that  it  had  thundered: 
others  said.  An  angel  hath  spoken  to  him. 

30  Jesus  answered  and  said.  This  voice  hath 
not  come  for  my  sake,  but  for  your  sakes. 

31  Now  is  -the  judgement  of  this  world:  now 
shall  the  prince  of  this  world  be  cast  out. 

32  And  I,  if  I  be  lifted  up  =^  from  the  earth, 

33  will  draw  all  men  unto  myself.  But  this 
he   said,    signifying   by  what   manner  of 

34  death  he  should  die.  The  multitude  there- 
fore answered  him.  We  have  heard  out  of 
the  law  that  the  Christ  abideth  for  ever: 
and  how  sayest  thou,  The  Son  of  man 
must   be   lifted  up  ?   who  is  this  Son  of 

35  man  ?  Jesus  therefore  said  unto  them. 
Yet  a  little  while  is  the  light  ^  among  you. 
Walk  while  ye  have  the  light,  that  dark- 
ness overtake  you  not:  and  he  that  walk- 
eth in  the  darkness  knoweth  not  whither 

36  he  goeth.  While  ye  have  the  light,  believe 
on  the  light,  that  ye  may  become  sons  of 
light. 

These  things  spake  Jesus,  and  he  de- 

37  parted  and  ^hid  himself  from  them.  But 
though  he  had  done  so  many  signs  before 

38  them,  yet  they  believed  not  on  him  :  that 
the  word  of  Isaiah  Ihe  prophet  might  be 
fulfilled,  which  he  spake, 

Lord,  who  hath  believed  our  report  ? 
And  to  whom  hath  the  arm  of  the  Lord 
been  revealed  ? 

39  For  this  cause  they  could  not  believe,  for 
that  Isaiah  said  again, 

40  He  hath  blinded  their  eyes,  and  he  hard- 

ened their  heart; 
Lest  they  should   see  with   their  eyes, 

and  perceive  with  their  heart, 
And  should  turn. 
And  I  should  heal  them. 

41  These  things  said  Isaiah,  because  he  saw 

42  his  glory;  and  he  spake  of  him.     Never- 


Or,  how  f    ^  Or,u  jiajgement.    ^  Or,  out  of.    *  Or, 


5  Or,  icas  hlddev  from  them. 


37.  Father,  save  ine  from  this  hour.  Read  (as  in  margin)  interrogatively.  He  will  not  so  pray,  but  he 
•will  pray  for  the  glorifying  of  his  Father's  name. 

28.  The  words  uttered  were  probably  heard  and  understood  by  the  "  Greeks;  "  although  the  people  at  lar!,'e 
thought  it  was  thunder,  and  some,  the  speaking  of  an  angel  (verse  29).  The  Father  had  gloritied  bis  name  in  the 
incarnation.     He  would  now  glorify  it  again  in  the  crucifixion. 

.30.  For  your  sakes.     For  the  sake  of  the  Greeks,  who  had  sought  this  interview. 

.31.  The  jiulKeinent  of  this  worhl.  The  critical  moment  of  its  history.  The  prince  of  tliis  woild. 
Chap.  14::30  and  10:11.  Compare  2  Cor.  4:4,  and  Eph.  2:2  and  6:12.  This  is  fcJatan.  Christ's  death  was  Salua's 
destruction,  and  his  own  exaltation. 

32.  Compare  chap.  .3  :  14,  1.5. 

33.  'J'he  key  to  the  enigmatical  phrase  "  lifted  up,"  used  by  our  Lord  (chap.  :'• .  14  and  R  :  28)  twice  before. 

34.  They  understood  "lifted  up  "  to  refer  to  death,  or  departure  from  the  earth.  The  phrase  "  Son  of  man" 
staggered  them.  The  phrase  "  Son  of  God,"  as  applicable  to  the  Messiah,  they  understood.  The  human  side  of  the 
Messiah  was  to  them  a  problem. 

35.  Jesus  had  (in  chap.  8  :  12)  declared  himself  the  light  of  the  world.  He  here  represents  himself  as  a  luit  light, 
shining  on  the  stupid  multitude.  Others,  who  believed,  would  by  faith  retain  the  light;  but  these  enemies  would 
soon  lose  their  last  opportunity  in  the  withdrawal  of  .Jesus'  presence  and  signs. 

36.  The  sons  of  light  are  made  such  through  faith  in  the  light.     These  retain  the  light. 

38.  That  tlie  word  of  Isaiah  the  prophet  miRht  be  fiilfiUed.  The  fulfilment  took  place  because  of  the 
prophecy,  the  prophecy  being  the  expression  of  God's  purpose.     These  words  are  found  in  Isa.  53 : 1. 

39.  For  that  Isaiah  said  atfaln.  See  preceding  note.  God  willed  a  judicial  blindness  to  these  opposcrs  of 
his  truth.     Their  judgment  began  in  this  world. 

41.  Because  he  saw  his  glory,     liather,  with  the  Old  Version,  "  uhen  he  saw  his  glory."     This  is  a  case 

230 


Judas  Iscariot  is  tempted  by 


ST.    JOHN,    XIIL 


the  devil  to  betray  Christ. 


42  IT  Nevertheless  among  the  chief  rulers  also 
many  believed  on  him ;  but  because  of  the  Phari- 
sees they  did  not  confess  him,  lest  they  should  be 
put  out  of  the  synagogue : 

43  For  they  loved  the  praise  of  men  more  than 
the  praise  of  God. 

44  H  .Jesus  cried  and  said,  He  that  believeth  on 
me,  believeth  not  on  me,  but  on  him  that  sent  me. 

4.5  And  he  that  seetli  me  seeth  him  that  sent  me. 

4(5  I  am  come  a  light  into  the  world,  that  who- 
soever believeth  on  me  should  not  abide  in  dark- 
ness. 

47  And  if  any  man  hear  my  words,  and  believe 
not,  I  judge  hira  not:  for  I  came  not  to  judge  the 
world,  but  to  save  the  world. 

48  He  that  rejecteth  me,  and  receiveth  not  my 
words,  hath  one  that  judgeth  him:  the  word  that 
I  have  spoken,  the  same  shall  judge  him  in  the 
last  day. 

49  For  I  have  not  spoken  of  myself;  but  the 
Father  which  sent  me,  he  gave  me  a  command- 
ment, what  I  should  say,  and  what  I  should  speak. 

.50  And  I  know  that  his  commandment  is  life 
everlasting:  whatsoever  I  speak  therefore,  even 
as  the  Father  said  unto  me,  so  I  speak. 


theless  even  of  the  rulers  many  believed 
on  him;  but  because  of  the  Pharisees  they 
did  not  confess  ^  it,  lest  they  should  be  put 
4.3  out  of  the  synagogue :  for  they  loved  the 
glory  of  men  more  than  the  glory  of  God. 

44  And  Jesus  cried  and  said.  He  that  be- 
lieveth on  me,  believeth  not  on  me,  but  on 

45  him  that  sent  me.    And  he  that  beholdeth 
40  me  beholdeth  him  that  sent  me.     I   am 

come  a  light  into  the  world,  that  whosoever 
believeth  on  me  may  not  abide  in  the  dark- 

47  ness.  And  if  any  man  hear  my  sayings, 
and  keep  them  not,  I  judge  him  not :  for 
I  came  not  to  judge  the  world,  but  to  save 

48  the  world.  He  that  rejecteth  me,  and 
receiveth  not  my  sayings,  hath  one  that 
judgeth  him:  the  word  that  I  spake,  the 

49  same  shall  judge  him  in  the  last  day.  For 
I  spake  not  from  myself;  but  the  Father 
which  sent  me,  he  hath  given  me  a  com- 
mandment, what  I  should  say,  and  what 

50  I  should  speak.  And  I  know  that  his 
conunandment  is  life  eternal:  the  things 
therefore  which  I  speak,  even  as  the 
Father  hath  said  unto  me,  so  I  speak. 


Or,  him. 


where  the  internal  e\idence  is  worth  every  thing,  and  the  MSS.  evidenoe  worth  very  little.  The  difference  between 
oTi  and  ore  ig  too  small  to  get  any  safe  decision  from  MSS.  regarding  them.  It  is  as  in  riij.lv  and  ii/xlv.  The  glory 
which  Isaiah  beheld  (Isa.,  chap.  6  : 1-4)  was  Christ's  glory.  God  appears  to  man  in  his  Sou.  The  quotation  is  from 
Isa.,  chap.  6:10,  where  the  prophet  is  ordered  judicially  to  stop  the  people's  eyes  and  ears  (i.e.,  to  declare  them 
stopped).     They  had  reached  a  point  where  inability  had  set  in.     They  could  not  believe. 

42.  Believed  ou  him.  Like  the  belief  of  chap.  8:31  (compare  chap.  8:44) ;  for  we  see,  in  verse  43,  that  they 
loved  the  glory  of  men  more  than  the  glory  of  God. 

44.  Jesus  emphasizes  the  fact  that  it  was  God's  glory  which  they  set  at  naught  by  believing  only  with  their 
intelligence,  and  not  with  their  hearts,  upon  him,  Jesus. 

45.  He  that  beholdeth  iiie  belioldeth  him  that  sent  me.  Compare  chap.  14:9.  Jesus  was  the  literal 
representntire  of  the  Father. 

46.  He  lays  stress  on  the  light,  which  he  only  gave  forth. 

48.  The  word  that  I  spake.  The  entire  Old  Testament  is  the  expression  of  the  Father  (chap.  6:45),  and 
hence  the  Son  is  the  speaker  throughout.  "  The  word  that  I  spake  "  is  different  from  "  my  sayings,"  the  latter  being 
Christ's  then  present  teachings. 

49.  AVhat  I  should  say,  and  what  I  should  speak.  The  "say"  refers  to  his  present  teaching,  and  the 
"  speak  "  to  the  Old  Testament,  of  which  Christ  was  the  speaker  through  his  prophets. 

.50.  His  commandment  is  life  eternal.  His  commandment,  which  begins  with  faith,  if  obeyed,  admits  the 
soul  into  the  new  and  eternal  life.  Hence  the  enthusiasm  (so  to  speak)  of  the  Son  in  making  known  the  Father's  will 
by  revelation. 


CHAPTER    XIII. 


1.  Jesus  washeth  the  disciples'  feet :  exhorteth  them  to  humility  and  charity.  18.  E> 
to  John  by  a  token,  that  Judas  should  betray  him :  31.  commandeth  them  to 
forewarneth  Peter  of  his  denial. 


f oretelleth,  and  discovereth 
love   one  another,  36.  and 


1  Now  before  the  feast  of  the  passover,  when 
.Tesus  knew  that  his  hour  was  come  that  he  shoidd 
depart  out  of  this  world  unto  the  Father,  having 
loved  his  own  which  were  in  the  world,  he  loved 
them  unto  the  end. 

2  And  supper  being  ended,  the  devil  having  now 
put  into  the  heart  of  Judas  Iscariot,  Simon's  son, 
to  betray  him ; 

3  Jesus  knowing  that  the  Father  had  given  all 
things  into  his  hands,  and  that  he  was  come  from 
God,  and  went  to  God; 


1  Now  before  the  feast  of  the  passover, 
Jesus  knowing  that  his  hour  was  come 
that  he  should  depart  out  of  this  world 
unto  the  Father,  having  loved  his  own 
which  were  in  the  world,  he  loved  them 

2  1  unto  the  end.  And  during  supper,  the 
devil  having  already  put  into  the  heart  of 
Jitdas   Iscariot,   Simon's    sou,   to   betray 

3  him,  Jesiifi,  knowing  that  the  Father 
had  given  all  things  into  his  hands,  and 
that  he  came  forth  from  God,  and  goeth 


Or,  to  the  uttermost. 


1.  Before  the  feast  of  the  passover.  .Jesus  knew  that  that  Passover  would  be  the  time  of  hia  passion 
before  it  occurred.  The  comma  should  be  removed  between  "passover"  and  "Jesus."  He  loved  them.  He 
gave  an  outward  exhibition  of  his  love  in  the  washing  of  their  feet. 

3.  In  full  view  of  his  approaching  glory,  he  takes  the  position  of  a  servant. 


231 


Jesus  washeth  his 


ST.    JOIIX,    XIII. 


disciples'  feeti 


4  He  riseth  from  supper,  and  laid  aside  his  gar- 
ments; and  toolv  a  towel,  and  girded  hi)nself. 

5  After  that  lie  poureth  water  into  a  bason,  and 
began  to  wash  tlie  disciples'  feet,  and  to  wipe  theui 
witli  the  towel  wherewith  he  was  girded. 

6  Then  cometh  he  to  ISinion  Peter:  and  Peter 
saith  unto  him,  Lord,  dost  thou  wash  my  feet  ? 

7  Jesus  answered  and  said  unto  him,  What  I  do 
thou  knowest  not  now;  but  thou  shalt  know  here- 
after. 

8  Peter  saith  unto  him.  Thou  shalt  never  wash 
my  feet.  Jesus  answered  him.  If  I  wash  thee  not, 
thou  hast  no  part  with  me. 

9  Simon  Peter  saith  unto  him.  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head. 

10  Jesus  saith  to  him.  He  that  is  washed  need- 
eth  not  save  to  wash  Ills  feet,  but  is  clean  every 
whit:  and  ye  are  clean,  but  not  all. 

11  For  he  knew  who  should  betray  him;  there- 
fore said  he.  Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  had 
taken  his  garments,  and  was  set  down  again,  he 
said  imto  them,  Know  ye  what  1  have  done  to 
you? 

1.3  Ye  call  me  Master  and  Lord:  and  ye  say 
well ;  for  .so  I  am. 

14  If  I  then,  your  Lord  and  Master,  have  washed 
your  feet;  ye  also  ought  to  wash  one  another's 
feet. 

1.5  For  I  have  given  you  an  example,  that  ye 
should  do  as  I  have  done  to  you. 

16  Verily,  verily,  I  say  unto  you,  The  servant  is 
not  greater  than  his  lord;  neither  he  that  is  sent 
greater  than  he  that  sent  him. 

17  If  ye  know  these  things,  happy  are  ye  if  ye 
do  them. 

18  IT  I  speak  not  of  you  all:  I  know  whom  I 
have  chosen:  but  that  the  scripture  may  be  ful- 
filled. He  that  eateth  bread  with  me  hath  lifted  up 
his  heel  against  me. 

19  Now  I  tell  you  before  it  come,  that,  when  it 
is  come  to  pass,  ye  may  believe  that  I  am  he. 

20  Verily,  verily,  I  say  unto  you,  He  that  re- 
ceiveth  whomsoever  I  send  receiveth  me;  and  he 
that  receiveth  me  receiveth  him  that  sent  me. 

21  When  Jesus  had  thus  said,  he  was  troubled 
in  spirit,  and  testified,  and  said.  Verily,  verily,  I 
say  unto  you,  that  one  of  you  shall  betray  me. 

22  Then  the  disciples  looked  one  on  another, 
doubting  of  whom  he  spake. 

23  Now  there  was  leaning  on  Jesus'  bosom  one 
of  his  disciples,  whom  Jesus  loved. 


unto  God,  riseth  from  supper,  and  lay- 
eth  aside  his  garments;  and  he  took  a 
towel,  and  girded  himself.  Then  he 
poureth  water  into  the  bason,  and  began 
to  wash  the  disciples'  feet,  and  to  wipe 
them  with  the  towel  wherewith  he  was 
girded.  So  he  cometh  to  Simon  Peter. 
He  saith  unto  him,  Lord,  dost  thou 
wash  my  feet  ?  Jesus  answered  and 
said  unto  hhn,  What  I  do  thou  knowest 
not  now;  but  thou  shalt  understand  here- 
after. Peter  saith  unto  him,  Thou  shalt 
never  wash  my  feet.  Jesus  answered 
him.  If  I  wash  thee  not,  thou  hast  no  part 
with  me.  Simon  Peter  saith  unto  him. 
Lord,  not  my  feet  only,  but  also  my  hands 
and  my  head.  Jesus  saith  to  him,  He 
that  is  bathed  needeth  not  ^  save  to  wash 
his  feet,  but  is  clean  every  whit:  and  ye 
are  clean,  but  not  all.  For  he  knew  him 
that  should  betray  him;  therefore  said  he. 
Ye  are  not  all  clean. 

So  when  he  had  washed  their  feet,  and 
taken  his  garments,  and  "-'  sat  down  again, 
he  said  unto  them.  Knew  ye  what  I  have 
done  to  you?  Ye* call  me,  ^Master,  and, 
Lord:  and  ye  say  well;  for  so  I  am.  If  I 
then,  the  Lord  and  the  ^  Master,  have 
washed  your  feet,  ye  also  ought  to  wash 
one  another's  feet.  For  I  have  given  you 
an  e.xample,  that  ye  also  should  do  as  I 
have  done  to  you.  Verily,  verily,  I  say 
unto  you,  A  *  servant  is  not  greater  than 
his  lord;  neither  ^ one  that  is  sent  greater 
than  he  that  sent  him.  If  ye  know  these 
things,  blessed  are  ye  if  ye  do  them.  I 
speak  not  of  you  all:  I  know  whom  I 
'  have  chosen :  but  that  the  scripture  may 
be  fulfilled.  He  that  eateth  "my  bread 
lifted  up  his  heel  against  me.  From 
henceforth  I  tell  you  before  it  come  to 
pass,  that,  when  it  is  come  to  pass,  ye 
may  believe  that  ^^  I  am  lie.  Verily,  verily, 
I  say  unto  you.  He  that  receiveth  whom- 
soever 1  send  receiveth  me;  and  he  that 
receiveth  me  receiveth  him  that  sent  me. 

When  Jesus  had  thus  said,  he  was 
troubled  in  the  spirit,  and  testified,  and 
said.  Verily,  verily,  I  say  unto  you,  that 
one  of  you  shall  betray  nic.  The  disci- 
l)les  looked  one  on  another,  doubting  of 
whom  he  spake.  There  was  at  the  table 
reclining  in  Jesus'  bosom  one  of  his  dis- 
ciples, whom  Jesus  loved.     Simon  Peter 


1  Some  ancient  authorities  omit  WKC,  and  Ai« /ppi!.     "^  Gv.  reclined.    ^  Or,  Teacher.    *  Gr.  bond-servant.    «  Gr.  «7i 
apoHtle.    "  Or,  cUoxe.    '  Many  ancient  authorities  read  his  bread  inth  me.    ^  Or,  I  am. 

4.  This  washing  of  the  disciples'  feet  seems  to  have  been  a  gentle  rebuke  to  the  contention  which  had  just  been 
indulged  in  by  them  (see  Luke  22  :  24). 

8.  Thon  shalt  never  wa«sh  my  feet.    Humility  acting  as  master! 

9.  Not  my  feet  only,  but  also  my  hands  and  my  head.  When  Humility  acts  as  master,  the  com- 
mands are  apt  to  be  contradictory.     The  paradoxical  relation  will  beget  paradoxical  issue. 

10.  Needeth  not  save  to  wash  his  feet.  The  Orientals,  with  their  feet  bare,  or  only  sandalled,  needed 
frequent  ablution  to  keep  them  clean,  after  the  rest  of  the  body  had  been  thoroughly  cleansed.  The  spiritual  allusion 
is  evident.  The  soul  washed  in  Christ's  blood  needs  to  be  cleansed  only  from  the  remnants  of  sin.  The  gn^at 
washing  has  been  done.  But  not  all.  Xot  all  the  disciples,  as  seen  by  verse  11.  The  Greek  makes  it  plain.  'i"he 
Knglish  leaves  it  ambiguous,  suggesting  that  they  might  be  clean,  but  not  all  of  their  persons,  the  feel  being  soiled. 

12-17.  The  lesson  of  a  true  humility  and  brotherly  attention. 

18.  The  scripture.  Ps.41:9.  'I'he  Psalms  are  largely  Messianic.  Th\fi\iino\,Anarcommodation,\i\\\.a.f(({filmfnt. 

19.  Ye  may  believe  with  a  stronger  faith.  That  I  am  he.  See  on  chap.  S  :  2t.  "  That  I  am,"  is  the  better 
rendering.     Reference  is  had  to  Christ's  eternal  all-sufficiency,  directing  events  alike  adverse  and  prosperous. 

20.  Whomsoever  I  send.     My  true  ambassador  or  apostle,  as  contrasted  with  .Tudas.  just  alluded  to. 

81.  The  Saviour's  troubles  of  soul  now  begin.  In  chap.  14 :  1,  lie  liids  his  discijjles  not  to  be  troubled.  Tie 
suffered,  that  we  should  not  suffer. 

S3.  One  of  his  disciples,  whom  Jesus  loved.     Pee  note  on  chap.  11  ■  3.      The  apostle  John.     So  chap. 

232 


Christ  pointeth  out  the  traitor,  and 


ST.   JOHN,   xiir. 


telleth  Peter  how  he  shall  deny  him. 


24  Simon  Peter  therefore  beckoned  to  him,  that 
he  should  ask  who  it  should  be  of  whom  he  spake. 

25  He  then  lying  on  Jesus'  breast  saith  unto 
him,  Lord,  who  is  it  ? 

26  Jesus  answered.  He  it  is,  to  whom  I  shall 
give  a  sop.  when  I  have  dipped  it.  And  when  he 
had  dipped  the  sop,  he  gave  it  to  Judas  Iscariot, 
the  son  of  Simon. 

27  And  after  the  sop  Satan  entered  into  him. 
Then  said  Jesus  unto  him.  That  thou  doest,  do 
quickly. 

28  Now  no  man  at  the  table  knew  for  w^hat  in- 
tent he  spake  this  unto  him. 

2!)  For  some  of  tliem  thought,  because  Judas 
had  the  bag,  that  Jesus  had  said  unto  him,  Buy 
those  things  that  we  have  need  of  against  the 
feast;  or,  that  he  should  give  soniethi'ng  to  the 
poor. 

30  He  then  having  received  the  sop  went  im- 
mediately out :  and  it  was  night. 

31  IT  Therefore,  when  he  was  gone  out,  Jesus 
said.  Now  is  the  Son  of  man  glorified,  and  God  is 
glorified  in  him. 

32  If  God  be  glorified  in  him,  God  shall  also 
glorify  him  in  himself,  and  shall  straightway  glo- 
rify him. 

33  Little  children,  yet  a  little  while  I  am  with 
you.  Ye  shall  seek  me :  and  as  I  said  unto  the 
Jews,  Whither  I  go,  ye  cannot  come ;  so  now  I  say 
to  you. 

34  A  new-  commandment  I  give  unto  you.  That 
ye  love  one  another;  as  I  have  loved  you,  that  ye 
also  love  one  another. 

3.5  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another. 

36  IT  Simon  Peter  said  unto  him,  Lord,  Whither 
goest  thou  ?  Jesus  ansM'ered  him.  Whither  I  go, 
thou  canst  not  follow  me  now;  but  thou  slialt  fol- 
low me  afterwards. 

37  Peter  said  unto  him,  Lord,  why  cannot  I 
follow  thee  now  ?  I  will  lay  down  my  life  for  thy 
sake. 

38  Jesus  answered  him.  Wilt  thou  lay  down  thy 
life  for  my  sake  ?  Verily,  verily,  I  say  unto  thee. 
The  cock  shall  not  crow,  till  thou  hast  denied  me 
thrice. 


27 


36 


37 


therefore  beckoneth  to  him,  and  saith 
unto  him.  Tell  us  who  it  is  of  whom  he 
speaketh.  He  leaning  back,  as  he  was, 
on  Jesus'  breast  saith  unto  him,  Lord, 
who  is  it?  Jesus  therefore  answereth, 
He  it  is,  for  whom  1  shall  dip  the  sop, 
and  give  it  liim.  So  when  he  had  dipped 
the  sop,  he  taketh  and  giveth  it  to  Judas, 
the  son  of  Simon  Iscariot.  And  after  the 
sop,  then  entered  Satan  into  him.  Jesus 
therefore  saith  unto  him,  That  thou  doest, 
do  quickly.  Now  no  man  at  the  table 
knew  for  what  intent  he  spake  this  unto 
him.  For  some  thought,  because  Judas 
had  the  ^  bag,  that  Jesus  said  unto  him. 
Buy  what  things  we  have  need  of  for  the 
feast;  or,  that  he  should  give  something 
to  the  poor.  He  then  having  received 
the  sop  went  out  straightway :  and  it  was 
night. 

When  therefore  he  was  gone  out,  Jesus 
saith,  Now  -  is  the  Son  of  man  glorified, 
and  God  '^is  glorified  in  him;  and  God 
shall  glorify  him  in  himself,  and  straight- 
way shall  he  glorify  him.  Little  children, 
yet  a  little  while  I  am  with  you.  Ye  shall 
seek  me:  and  as  I  said  unto  the  .Jews, 
Whither  I  go,  ye  cannot  come;   so  now 

1  say  unto  you.  A  new  commandment  I 
give  unto  you,  that  ye  love  one  another ; 

2  even  as  I  have  loved  you,  that  ye  also 
love  one  another.  By  this  shall  all  men 
know  that  ye  are  my  disciples,  if  ye  have 
love  one  to  another. 

Simon  Peter  saith  unto  him,  Lord, 
whither  goest  thou  ?  Jesus  answered, 
Whither  I  go,  thou  canst  not  follow  me 
now;  but  thou  shalt  follow  afterwards. 
Peter  saith  unto  him.  Lord,  why  cannot  I 
follow  thee  even  now  ?  I  will  lay  down 
my  life  for  thee.  Jesus  answereth.  Wilt 
thou  lay  down  thy  life  for  me  ?  Verily, 
verily,  I  say  unto  thee.  The  cock  shall  not 
crow,  till  thon  bast  denied  me  thrice. 


Or,  box.    2  Or,  ; 


?.    3  Or,  even  «•?  I  loved  yon,  that  ye  also  may  love  one  another. 


19  :  26;  20  :  2;  21 :  7,  20,  24.  Reclining  in  Jesus'  bosom.  The  ancients  reclined  on  conches  before  the  table,  on 
their  left  side,  with  their  bodies  extended  at  an  acute  angle  with  the  table.  Hence  the  next  guest  to  the  right  of  a 
man  would  have  his  head  by  the  bosom  of  his  neighbor.    John  was  thus  at  the  right  of  Jesus  at  the  table. 

35.  Leaning  back  —  on  Jesus'  breast.    Here  .John  actuallj'  touches  Jesus,  and  leans  upon  him. 

86.  He  it  is,  Tor  whom  I  shall  <lip  the  pop,  and  give  it  him.  This  was  an  exact  sign  of  the  betrayer, 
spoken  privately  to  John.  Before  this,  Jesus  had  said  to  them  all  that  it  was  one  that  dipped  the  hand  with  him  in 
the  dish  (Matt.  26:  23).    That  was  but  a  general  remark,  not  specifying  any  one.    Sop.    Better,  "  morsel." 

28.  No  man  at  the  table  knew.  Xot  even  John,  who  knew  that  Judas  would  be  the  betrayer,  as  probably 
did  Peter  (see  verse  24).    They  were  slow  to  take  in  the  situation. 

30.  Went  out  straightway.    After  the  Passover,  but  before  the  Lord's  Supper. 

31.  Now  is  the  Son  of  man,  etc.  Rather,  "i^bw  wan  the  Son  of  man  glorified,  and  God  was  glorified  in 
him."  He  refers  to  the  moment  when  .Judas  abandoned  the  holy  company,  and  began  the  delivering  up  of  Jesus  to 
be  crucified.  That  crisis  was  one  of  the  significant  epochs  in  the  Redeemer's  career,  of  which  th;,-  most  significant 
epoch  would  be  his  resurrection  and  ascension  after  his  crucifixion,  now  imminent.  Christ,  as  the  Son  of  man 
(as  representative  of  the  race),  was  glorified  by  this  yielding  to  the  traitor;  and  God  (as  represented  in  him)  was 
glorified.  So,  at  the  resurrection  and  ascension,  God  would  glorify  Christ  as  the  Son  of  God  (Rom.  1 ;  4)  when  his 
redemptive  work  should  be  accomplished. 

33.  Little  children.  The  affectionate  manner  of  addressing  disciples.  Ye  cannot  come.  The  Jews  could 
?iet:er  come.    The  disciples  could  not  then  come. 

34.  A  new  commandment.  The  newness  of  the  commandment  is  in  its  central  clause;  "  that  yc  love  ono 
another;  even  as  i  have  loved  you,  that  ye  also  love  one  another."  Universal  love  was  an  old  coinraandnicnt 
of  the  Pentateuch  (Lev.  19:  18,  34,  Deut.  10:  19) ;  but  now  the  form  of  the  love,  as  given  in  Christ's  example,  in 
a  new  revelation,  and  makes  the  commandment  new. 

36.  Thou  Shalt  follow  atterwards.  To  heaven.  To  the  Jews  he  had  said,  "  Yc  shall  di(j  iu  yourshw" 
(chap.  8:21-24). 


Christ  comforteth  his  disciples 


ST.    JOHN,    XIV. 


with  the  hope  of  heaven. 


CHAPTER    XIV. 

1,  Christ  comforteth  his  disciples  with  the  hope  of  heaven !  6.  professeth  himself  the  way,  the  tmth,  and  the  life, 
and  one  with  the  Father :  13.  assureth  their  prayers  in  his  name  to  be  effectual :  15.  reqnesteth  love  and 
obedience,  16.  promiseth  the  Holy  Q-host  the  Comforter,  27.  and  leaveth  his  peace  with  them, 


1  Let  not  your  heart  be  troubled:  ye  believe  in 
God,  believe  also  in  me. 

2  In  my  Father's  house  are  many  mansions:  if 
it  were  not  .so,  I  would  have  told  you.  I  go  to 
prepare  a  place  for  you. 

6  And  if  I  go  and  prepare  a  place  for  you,  I  will 
come  again,  and  receive  you  unto  myself;  that 
where  I  am,  there  ye  may  be  also. 

4  And  whither  I  go  ye  know,  and  the  way  ye 
know. 

.5  Thomas  saith  unto  him,  Lord,  we  know  not 
whither  thou  goest ;  and  how  can  we  know  the  way  ? 

6  Jesus  saith  unto  him,  I  am  the  way,  the 
truth,  and  the  life:  no  man  cometh  unto  the 
Father,  but  by  me. 

7  If  ye  had  known  me,  ye  should  have  known 
my  Father  also:  an.l  from  henceforth  ye  know 
him,  and  have  seen  him. 

8  Philip  saith  unto  him.  Lord,  shew  us  the 
Father,  and  it  sufficeth  us. 

9  Jesus  saith  unto  him.  Have  I  been  so  long  time 
with  you,  and  yet  hast  thou  not  known  me,  Philip  ? 
he  that  hath  seen  me  hath  seen  the  Father;  and 
how  sayest  thou  then,  Shew  us  the  Father '? 

10  Believest  thou  not  that  I  am  in  the  Father, 
and  the  Father  in  me?  the  words  that  I  speak 
unto  you  I  speak  not  of  myself :  but  the  Father 
that  dwelleth  in  me,  he  doeth  the  works. 

11  Believe  me  that  I  am  in  the  Father,  and  the 
Father  in  me:  or  else  believe  me  for  the  very 
works'  sake. 

12  Verily,  verily,  I  say  imto  you,  He  that  be- 
lieveth  on  me,  the  works  that  I  do  shall  he  do 
also;  and  greater  works  than  these  shall  he  do; 
because  I  go  unto  my  Father. 


1  Let   not  your  heart   be   troubled:  'ye 

2  believe  in  God,  believe  also  in  me.  In  my 
Father's  house  are  many  -mansions;  if  it 
were  not  so.  I  would  liave  told  you;  for 

3  I  go  to  prepare  a  place  for  you.  And  if  I 
go  and  prepare  a  place  for  you,  I  come 
again,  and  will  receive  you  unto  myself; 
that  where  I  am,  there  ye  may  be  also. 

4  '^  And  whither  I  go,  ye  know   the  way, 

5  Thomas  saith  unto  him,  Lord,  we  know 
not  whither  thou  goest;  how  know  we  the 

6  way  ?  Jesus  saith  unto  him,  I  am  the 
way,  and  the  truth,  and  the  life:  no  one 

7  cometh  unto  the  Father,  but  •*  by  me.  If 
ye  had  known  me,  ye  would  have  known 
my  Father  also:  from  henceforth  ye  know 

8  bim,  and  have  seen  him.  Philip  saith 
unto  him,  Lord,  shew  us  the  Father,  and 

9  it  sufficeth  us.  Jesus  saith  unto  him, 
Have  I  been  so  long  time  with  you,  and 
dost  thou  not  know  me,  Philip  ?  ho  that 
hath  seen  me  hath  seen  the  Father;  how 

10  sayest  thou.  Shew  us  the  Father?  Be- 
lievest thou  not  that  I  am  in  the  Father, 
and  the  Father  in  me  ?  the  words  that  I 
say  unto  you  I  speak  not  from  myself: 
but  the  Father  abiding  in  me  doeth  his 

11  works.  Believe  me  that  I  am  in  the  Fa- 
ther, and  the  Father  in  me:  or  else  believe 

12  me  for  the  very  works'  sake.  Verily, 
verily,  I  say  unto  you.  He  that  believeth 
on  me,  the  works  that  I  do  shall  he  do 
also;  and  greater  icorks  than  these  shall 
he   do;    because  I  go   unto   the  Father. 


Or,  believe  in  God.    ^  Or,  abiding -places. 


Many  ancient  authorities  read  And  whither  I  go  ye  know,  and  the 
'  ye  knoic.    ^  Or,  through. 


1.  Ye  believe  in  God,  believe  also  in  me.  The  verbs  being  the  same  in  form,  it  is  better  to  translate 
them  alike,  "  Believe  in  God,  believe  also  in  rae,"  which  is  the  epigrammatic  way  (in  John's  style,  or,  more  properly, 
our  Saviour's)  of  saying,  "  Believe  in  me  exactly  as  you  believe  in  God."  It  is  another  of  the  very  many  assertions 
of  his  equality  with  the  Father. 

3.  My  Father's  house.  Heaven.  Mansions.  Margin,  "  abiding-places,"  homes  for  God's  own,  departed 
hence.  If  it  were  not  so,  I  would  have  told  you.  It  was  the  common  Jewish  belief.  If  it  had  been  erro- 
neous, Christ  would  have  corrected  it.  Christ  would  not  have  left  them  in  any  false  notion  regarding  the  destiny  of 
his  own  people.     That  would  have  been  equivalent  to  false  instruction. 

3.  I  come  again.  As  a  believer's  absence  from  the  body  is  presence  with  the  Lord  (2  Cor.  5.8),  Christ 
receives  the  believer  at  the  believer's  departure  from  the  body.  His  coming  again  is  not,  therefore,  to  be  referred  to 
his  coming  at  the  judgment  and  resurrection  day.     This  text  is  an  unspeakable  comfort  to  every  believer. 

4.  Whither  I  go,  ye  know  the  way.  A  more  approved  reading  than  that  of  the  Old  Version.  It  is  the 
abbreviated  form  for,  "  Ye  know  the  way  to  the  place  whither  I  go."  They  knew  the  way  (which  was  Christ),  but 
they  did  not  know  it  as  the  way.     They  had  still  legal  notions  clinging  to  them. 

5.  We  know  not  whither  thou  goest.  Thomas,  the  matter-of-fact  apostle,  cannot  overcome  the  idea  that 
Jesus  is  going  to  some  other  earthly  quarter. 

6.  I  am  the  way,  and  the  truth,  and  the  life.  This  would  correct  Thomas's  low  conception.  Christ  is 
the  way  to  the  Father  ("  by  me  "}.  He  is  the  truth  of  the  Father  ("  If  ye  had  known  me,  ye  would  have  known  my 
Father  also  ").  He  is  the  life  of  the  Father  ("  I  go  unto  the  Father.  And  whatsoever  ye  shall  ask  in  ray  name,  that 
will  I  do,  that  the  Father  may  be  glorified  in  the  Son").  That  is,  in  acquaintance  with  Christ,  we  become  acqu.ainted 
with  the  Father,  and  receive  the  divine  life.     Thus,  faith  in  Christ  leads  to  the  mansions  in  the  Father's  house. 

7.  Front  henceforth.  He  speaks  of  the  time  of  Pentecost,  so  near  at  hand,  as  if  present.  At  that  time  and 
thenceforward  they  would  understand  the  Father  in  Christ. 

8-10.  To  Philip's  demand,  Jesus  answers  by  emphasizing  his  own  identity  with  the  Father.  Nothing  could  be 
stronger. 

11.  Or  else.  This  has  the  force  of  "  if  in  no  other  way."  He  asked  of  them  a  direct  belief,  heart  answering 
to  heart,  but,  if  that  could  not  be,  then  a  belief  logically  derived  from  the  "jiracles  he  wrought, 

13.  Which  miracles  would  also  be  wrought  in  a  larger  sphere  by  them. 

234 


Christ  promiseth 


ST.    JOHN,    XIV. 


the  Holy  Ghost, 


13  And  whatsoever  ye  shall  ask  in  my  name, 
that  will  I  do,  that  the  Father  may  be  glorified  in 
the  Son. 

14  If  ye  shall  ask  any  thing  in  my  name,  I  will 
do  (7. 

15  1[  If  ye  love  nie,  keep  my  commandments. 
10  And  I  win  pray  the  Father,  and  he  shall  give 

you  another  Comforter,  that  he  may  abide  with 
you  for  ever; 

17  Eoen  the  Spirit  of  truth;  whom  the  world 
cannot  receive,  because  it  seetli  him  not,  neither 
knoweth  him :  but  ye  know  him ;  for  he  dwelleth 
with  you,  and  shall  be  in  you. 

18  I  will  not  leave  you  comfortless :  I  will  come 
to  you. 

19  Yet  a  little  while,  and  the  world  seeth  me  no 
more;  but  ye  see  me:  because  I  live,  ye  shall  live 
also. 

20  At  that  day  ye  shall  know  that  I  am  in  my 
Father,  and  ye  in  me,  and  I  in  you. 

21  He  that  hath  my, commandments,  and  keep- 
eth  them,  he  it  is  that  loveth  me:  and  he  that 
loveth  me  shall  be  loved  of  my  Father,  and  I  will 
love  him,  and  will  manifest  myself  to  him. 

22  Judas  saith  unto  him,  not  Iscariot,  Lord, 
how  is  it  that  thou  wilt  manifest  thyself  unto  us, 
and  not  unto  the  world  ? 

2'i  Jesus  answered  and  said  unto  him,  If  a  man 
love  me,  he  will  keep  my  words:  and  my  Father 
will  love  him.  and  we  will  come  unto  him,  and 
make  our  abode  with  him. 

24  He  that  loveth  me  not  keepeth  not  my  say- 
ings: and  the  word  which  ye  hear  is  not  mine,  but 
the  Father's  which  sent  me. 

25  These  things  have  I  spoken  unto  you,  being 
yet  present  with  you. 


13  And  whatsoever  ye  shall  ask  in  my  name, 
that  will  I  do,  that  the   Father  may  be 

14  glorified  in  the  Son.     If  ye  shall  ask  i  me 

15  any  thing  in  my  name,  that  will  I  do.  If 
ye  love  me,  ye  will  keep  my  command- 

16  ments.  And  I  will  -pray  the  Father,  and 
he  shall  give  you  another  ^  Comforter,  that 

17  he  may  be  with  you  for  ever,  evan  the 
Spirit  of  truth:  whom  the  world  cannot 
receive;  for  it  beholdeth  him  not,  neither 
knoweth  him:  ye  know  him;  for  he 
abideth  with  you,  and  shall  be  in   you. 

18  I  will   not   leave  you  *  desolate:   I  come 
ly  unto   you.     Yet   a   little   while,   and   the 

world  beholdeth  me  no  more;  but  ye  be- 
hold  me:   because  I  live,   ^ye  shall  live 

20  also.  In  that  day  ye  shall  know  that  I  am 
in  my  Father,  and  ye  in  me,  and  I  in  you. 

21  He  that  hatli  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me:  and 
he  that  loveth  me  shall  be  loved  of  my 
Father,   and    I   will   love   him,   and   will 

22  manifest  myself  unto  him.  Judas  (not 
Iscariot)  saith  unto  him.  Lord,  what  is 
come  to  pass  that  thou  wilt  manifest  thy- 
self unto   us,  and  not  unto  the  world  ? 

2:3  Jesus  answered  and  said  unto  him.  If  a 
man  love  me,  he  will  keep  my  word:  and 
my  Father  will  love  him,  and  we  will 
come  unto  him,  and  make  our  abode  with 

24  him.  He  that  loveth  me  not  keepeth  not 
my  words:  and  the  word  which  ye  hear 
is  not  mine,  but  the  Father's  who  sent 
me. 

25  These  things  have  I  spoken  unto  you, 

26  while  yet  abiding  with  you.  But  the 
^  Comforter,  enen  the  Holy  Spirit,  whom 


^  Many  ancient  authorities  omit 


Gr.  make  request  of.    3  Or,  Advocate, 
orphans.    ^  Or,  a7td  ye  shall  live. 


Or,  Helper.     Gr.  Paraclete.    *  Or, 


1.3.  Asking  the  Father  in  his  name,  and  glorifying  the  Father  thus  in  the  Sou. 

14.  If  ye  shall  ask  me  any  thiiiff  in  my  name.  The  "  me  "  is  omitted  in  the  Alexandrian  MS.  and 
many  other  authorities.  It  is  probably,  however,  correct;  as  it  would  be  difficult  to  account  for  its  insertion.  The 
Sou  is  BO  identified  with  the  Father,  that  he  is  addressed  in  his  own  name.  Asking  the  Father  is  asking  him,  and  he 
will  do  the  thing  asked.  Our  Lord's  argument  is  this  :  "  1  wish  you  to  see  that  I  am  in  the  Father,  and  the  Father  in 
rae.  If  in  no  other  way,  let  these  miracles  prove  it;  for  you  will  find  ere  long  that  you  will  do  these  miracles  by 
looking  up  to  me  as  the  supreme  authority."  The  works  wrought  by  Christ  would  only  prove  to  them  that  the 
Father  had  xent  bim ;  but,  when  those  works  should  be  performed  by  themselves  in  calling  upon  him  as  the  Supreme, 
then  those  works  would  prove  that  he  was  in  the  Father,  and  the  Father  in  him. 

1.5.  Ye  will  keep.  Not  a  Command,  as  in  the  Old  Version.  The  apostolic  life  will  be  a  life  of  loving 
obedience. 

16.  Through  Christ's  intercession  (for  he  alone  can  speak  for  man),  the  Spirit  will  be  sent.  Comforter.  More 
exactly,  "  Helper"  or  "  Strenglhener,"  one  who  acts  as  friend,  advocate,  counsellor,  sj-rapathizer,  and  effective  sus- 
tainer.  The  word  "  Comforter  "  is  too  weak.  It  would  suit  if  the  old  meaning  of  the  Latin  con/ortare  still  clung 
to  it. 

17.  TUe  Spirit  of  truth.  The  Spirit  who  alone  could  reveal  God's  truth.  The  world  could  not  receive 
this  Spirit,  because  it  had  no  knowledge  of  him,  personal  or  otherwise.  The  Spirit  would  come  to  the  Church,  to 
those  who  already  knew  him  in  knowing  spiritual  things.  The  farther  light  would  be  given  those  who  already 
possessed  the  light. 

18.  I  will  not  leave  you  desolate.  In  margin,  "  I  will  not  leave  you  orphans."  Christ's  nourishing 
presence  would  be  made  up  to  them  in  that  of  the  Spirit. 

19.  But  ye  behold  me  in  the  visit  of  the  S])irit.  Because  I  live,  ye  shall  live  also.  It  is  Christ  ever 
present  with  them  by  the  Spirit  which  will  sustain  their  spiritual  life. 

20.  The  mutual  indwelling  of  Christ  and  the  believer,  and  the  embrace  of  both  by  the  Father,  would  be  prac- 
tically understood  by  them  after  the  descent  of  the  Spirit. 

21.  A  recapitulation  in  brief.  The  true  lover  of  Christ  keeps  his  commandments,  and  receives  the  love  of  the 
Father  and  the  Son,  who  will  manifest  himself  to  him  (1  John  1:3). 

22.  Judas.  The  brother  of  .Tames  the  little  (Luke  6:14),  called  by  Matthew  and  Mark  "  Thaddseus  "  (Matt. 
10:3,  Mark  3:18).  He  was  the  author  of  the  epistle.  Judas  asks  his  question  probably  with  the  Jewish  idea  of 
Messiah's  manifestation  in   his  mind;  to  wit,  an  outward  manifestation. 

23.  .Jesus,  in  his  answer  to  Judas,  shows  that  the  secret  of  revelation  is  in  the  love  of  Christ.  God  would  reveal 
himself  in  the  Son,  and  the  Son  would  manifest  himself  only  to  those  who  loved  him.  The  lover  of  Christ  will  cling 
to  his  word,  and  then  his  fellowship  with  the  Father  and  the  Son  will  be  perfect  (1  .John  1:3). 

26.  The  Paraclete,  or  Comforter,  was  the  Spirit  of  truth.    As  such  he  would  teach  them  all  things,  and  bring  all 


The  parable 


ST.    JOHN,    XV. 


of  the  vine. 


26  But  the  Comforter,  which  is  the  TToly  Ohost, 
whom  the  Fatlicr  will  send  in  my  name,  he  shall 
teach  you  all  thini^s,  and  bring  all  things  to  your 
remembrance,  whatsoever  I  have  said  unto  you. 

27  Peace  I  leave  M'ith  you,  my  peace  I  give  unto 
you:  not  as  the  world  giveth,  give  1  unto  you.  Let 
not  your  heart  be  troubled,  neitlier  let  it  be  afraid. 

28  Ye  have  heard  how  I  said  unto  you,  1  go 
away,  and  come  aijain  unto  you.  If  ye  loved  me, 
ye  would  rejoice,  because  I  said,  I  go  unto  the 
Father:  for  my  Father  is  greater  than  I. 

29  And  now  I  have  told  you  before  it  come  to 
pass,  that,  when  it  is  come  to  pass,  ye  might 
believe. 

30  Hereafter  I  will  not  talk  much  with  you:  for 
the  prince  of  this  world  cometh,  and  hath  nothing 
in  me. 

31  But  that  the  world  may  know  tliat  I  love  tlie 
Father;  and  as  the  Father  gave  me  command- 
ment, even  so  I  do.     Arise,  let  us  go  hence. 


tlie  Father  will  send  in  my  name,  he  shall 
tcacli  you  all  things,  and  bring  to  your 
nuiuMiibranee   all   that  I  said   unto   you. 

27  Peace  I  leave  with  you;  my  peace  1  give 
unto  you:  not  as  the  world  giveth,  give  I 
unto  you.     Let  not  your  heart  be  trou- 

28  bled,  neither  let  it  be  fearful.  Ye  heard 
how  1  said  to  you,  I  go  away,  and  I  come 
unto  you.  If  ye  loved  me,  ye  would  have 
rejoiced,  because  I  go  unto  the  Father: 

29  for  the  Father  is  greater  than  I.  And 
now  I  have  told  you  before  it  come  to 
pass,  that,  when  it  is  come  to   pass,   ye 

30  may  believe.  I  will  no  more  speak  nuich 
with   you,   for  the   prince   of   the   world 

31  Cometh:  and  he  hath  nothing  in  me;  but 
that  the  world  may  know  that  I  love  the 
Father,  and  as  the  Father  gave  me  com- 
mandment, even  so  I  do.  Arise,  let  us  go 
hence. 


Christ's  sayings  to  their  remembiancp.     This  would  be  a  miraculous  act.     It  was  through  this  miraculous  act  they 
were  able  to  write  the  Gospels  and  Epistles. 

27.  Peace  1  leave  with  you.  The  Spirit  would  secure  them  peace  in  the  midst  of  the  outward  trials  of  their 
apostolic  course.  Not  as  the  world  giveth.  The  world  gives  outward  peace  :  Christ  gives  the  peace  of  the 
soul.     Troubled  with  anxiety.     Frarful  of  harm. 

28.  Ye  would  have  rejoiced  at  my  promotion. 

.30.  The  prince  of  the  world  cometh,  etc.  This  is  Satan.  He  is  coming  to  strike  his  last  blow,  a  fearful 
one,  but  v.ain  for  his  purpose. 

31.  Christ  would  expose  himself  to  this  last  onset  of  Satan  through  love  and  obedience  to  the  Father.  Arise, 
let  us  go  hence.  They  probably  all  arise  from  the  table  here,  and  the  words  recorded  iu  the  next  three  chapters 
are  uttered  before  they  pass  the  city -gate  on  their  way  to  Gethsemane. 


CHAPTER    XV. 

The  consolation  and  mutual  love  between  Christ  and  his  members,  under  the  parable  of  the  vine.     18.  A  com- 
fort in  the  hatred  and  persecution  of  the  world.     26.  The  ofiBce  of  the  Holy  Ghost,  and  of  the  apostles. 


1  I  AM  the  true  vine,  and  my  Father  is  the  hus- 
bandman. 

2  Every  branch  in  me  that  beareth  not  fruit  he 
taketh  away:  and  every  branch  that  beareth  fruit, 
he  purgeth  it,  that  it  may  bring  forth  more  fruit. 

3  Now  ye  are  clean  through  the  word  which  I 
have  spoken  unto  you. 

4  Abide  in  me,  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the 
vine;  no  more  can  ye,  except  ye  abide  in  me. 

.5  I  am  the  vine,  ye  (ire  the  branches:  He  that 
abideth  in  me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit:  for  without  me  ye  can  do 
nothing. 

6  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a 
branch,  and  is  withered;  and  men  gather  them, 
and  cast  them  into  the  fire,  and  they  are  burned. 

7  If  ye  abide  in  me,  and  my  words  abide  in  you, 
ye  shall  ask  what  ye  will,  and  it  shall  \)e  done  unto 
you. 


1  I  AM  the  true  vine,  and  my  Father  is  the 

2  husbandman.  Every  branch  in  me  that 
beareth  not  fruit,  he  taketh  it  away :  and 
eveiy  hnmch  that  beareth  fruit,  he  cleans- 

3  eth  it,  that  it  may  l)ear  more  fruit.  Al- 
ready ye  are  clean  because  of   the  word 

4  which  I  have  spoken  unto  you.  Abide  in 
me,  and  I  in  you.  As  the  branch  cannot 
bear  fruit  of *itself,  except  it  abide  in  the 
vine;  so  neither  can  ye,  except  ye  abide  in 

5  me.  I  am  the  vine,  ye  are  the  branches: 
He  that  al)ideth  in  me,  and  I  in  him,  the 
same  beareth  nuich  fruit:  for  apart  from 

6  me  ye  can  do  nothing.  If  a  man  abide  not 
in  me,  he  is  cast  fortli  as  a  branch,  and  is 
withered;  and  they  gather  them,  and  cast 
them  into  the  fire,  and  they  are  burned. 

7  If  ye  abide  in  me,  and  my  words  abitle  in 
you,  ask  whatsoever  ye  will,  and  it  shall 


1.  I  am  the  true  vine.  Christ  was  the  body  of  the  vine  which  was  to  supply  the  church  with  its  spiritual 
joy.     The  Father  so  ordained  and  directed  all. 

2.  The  apostles  were  the  branches  of  this  vine,  who  would  furnish  the  church  from  the  fulness  of  Christ.  'Che 
Judas  Iscariot  branch  brought  forth  no  fruit,  and  was  removed. 

3.  Ye  are  clean.     Judas  was  not  with  them. 

6.  If  a  man  abide  not  in  me.  The  connection  of  Judas  with  Jesus  l)ad  been  a  real  one,  but  not  a  deep  one. 
He  had  not  drawn  from  .Tesns  the  power  to  bear  fruit.  His  union  was  a  defective  one.  As  a  branch.  Literally, 
"as  i/ie  branch."  And  they  gather  them.  The  belter  reading  is,  "and  they  gather  i<."  These  two  expressions 
seem  to  point  to  the  one  .Judas  who  was  cut  off  from  the  apostolic  vine. 

7.  My  words  ahhle  in  you.  This  explains  verse  3,  "  I  in  you."  We  abide  in  Christ  by  failh.  He  abides  in 
us  iu  his  words.    The  true  disciples  had  a  carte  blanche  (so  to  speak)  on  heaven. 


comfort  in  the  hatred  and 


ST.    JOHN,    XV. 


persecution  of  the  world. 


8  Herein  is  my  Father  glorifieJ,  that  ye  bear 
niiich  fruit;  so  shall  ye  be  my  disciples. 

I)  As  tlie  Father  hath  loved  me,  so  have  I  loved 
you:  continue  ye  in  my  love. 

10  It'  ye  keep  my  commandments,  ye  shall  abide 
in  my  love;  even  as  1  have  kept  my  Father's  com- 
mandments, and  abide  in  his  love. 

11  These  things  have  I  spoken  unto  you,  that 
my  joy  might  remain  in  you,  and  that  your  joy 
might  be  full. 

12  This  is  my  conunandment,  That  ye  love  one 
another,  as  I  have  loved  you. 

13  Greater  love  hath  no  man  than  this,  that  a 
man  lay  down  his  life  for  his  friends. 

14  Ye  are  my  friends,  if  ye  do  whatsoever  I 
conunand  you. 

15  Henceforth  I  call  you  not  servants;  for  the 
servant  knoweth  not  what  his  lord  doeth:  but  I 
have  called  you  friends;  for  all  things  that  I  have 
heard  of  my  Father  I  have  made  known  unto  you. 

IG  Ye  have  not  chosen  me,  but  I  have  chosen 
you,  and  oi'dained  you,  that  ye  should  go  and 
bring  forth  fruit,  and  tliat  your  fruit  should  re- 
main: that  whatsoever  ye  shall  ask  of  the  Father 
in  my  name,  he  may  give  it  you. 

17  These  things  I  command  you,  that  ye  love 
one  another. 

IS  If  the  world  hate  you,  ye  know  that  it  hated 
me  before  it  hated  you. 

19  If  ye  were  of  the  world,  the  world  would 
love  his  own :  but  because  ye  are  not  of  the  world, 
but  I  have  chosen  you  out  of  the  world,  therefore 
the  world  hateth  you. 

20  Uemember  the  word  that  I  said  unto  you, 
The  servant  is  not  greater  than  his  lord.  If  they 
have  persecuted  me,  they  will  also  persecute  you; 
if  they  have  kept  my  saying,  they  will  keep  yours 
also. 

21  But  all  these  things  will  they  do  unto  you  for 
my  name's  sake,  because  they  know  not  him  that 
sent  me. 

22  If  I  had  not  come  and  spoken  unto  them, 
they  had  not  had  sin:  but  now  they  have  no  cloke 
for  their  sin. 

23  He  that  hateth  me  hateth  my  Father  also. 

24  If  I  had  not  done  among  them  the  works 
which  none  other  man  did,  they  had  not  had  sin: 
but  now  have  they  both  seen  and  hated  both  me 
and  my  Father. 

2.5  But  this  cometh  to  pass,  that  the  word  might 
be  fulfilled  that  is  written  in  their  law,  They  hated 
me  without  a  cause. 


8  be  done  unto  you.  Herein  Ms  my  Father 
gloi'itied,  '•'that  ye  bear  much  fruit;  and  so 

9  shall  ye  be  my  disciples.  Eve?i  as  the 
Father  hath  loved  me,  I  also  have  loved 

10  you:  abide  ye  in  my  love.  If  ye  keep  my 
connnandments,  ye  shall  abide  in  my  love; 
even   as   I   have   kept  my  Father's  com- 

11  mandments,  and  abide  in  his  love.  These 
things  have  I  spoken  vmto  you,  that  my 
joy  may  be  in  you,  and  that  your  joy  may 

12  be  fulfilled.  This  is  my  commandment, 
that  ye  love  one  another,  even  as  I  have 

13  loved  you.  Greater  love  hath  no  man 
than  this,  that  a  man  lay  down  his  life  for 

14  his  friends.     Ye  are  my  friends,  if  ye  do 

15  the  things  which  I  command  you.  No 
longer  do  I  call  you  ^servants;  for  the 
*  servant  knoweth  not  what  his  lord  doeth : 
but  1  have  called  you  friends;  for  all  things 
that  I  heard  from  my  Father  I  have  made 

16  known  unto  you.  Ye  did  not  choose  me, 
but  I  chose  you,  and  appointed  you,  that 
ye  should  go  and  bear  fruit,  and  that  your 
fruit  should  abide:  that  whatsoever  ye 
shall  ask  of  the  Father  in  my  name,  he 

17  may  give  it  you.     These  things  I  conunand 

18  you,  that  ye  may  love  one  another.  If  the 
Avorld  hateth  you,  ''  ye  know  that  it  hath 

19  hated  me  before  it  hated  you.  If  ye  were 
of  the  world,  the  world  would  love  its 
own :  but  because  ye  are  not  of  the  world, 
but  I  chose  you  out  of  the  world,  therefore 

20  the  world  hateth  you.  Eemember  the 
word  that  I  said  unto  you,  A  *  servant 
is  not  greater  than  his  lord.  If  they 
persecuted  me,  they  will  also  persecute 
you;  if  they  kept  my  word,  they  will  keeji 

21  yours  also.  But  all  these  things  will  they 
do  unto  you  for  my  name's  sake,  because 

22  they  know  not  him  that  sent  me.  If  I 
had  not  come  and  spoken  vmto  them,  they 
had  not  had  sin:  but  now  they  have  no 

23  excuse  for  their  sin.     He  that  hateth  me 

24  hateth  my  Father  also.  If  I  had  not  done 
among  them  the  works  which  none  other 
did,  they  had  not  had  sin:  but  now  have 
they  both  seen  and  hated  both  me  and  my 

25  Father.  But  this  roiiteth  to  pass,  that  the 
word  may  be  fulfilled  that  is  written  in 
their  law.  They  hated  me  without  a  cause. 


-  Many  ancient  authorities  read  t/iat  ye  bear 
*  Gr.  bond: 


vh  fniit,  and  be  my  discijjles.    ^  Gr 
Or,  know  ye. 


Rather,  "  Herein  ^ 


my  Father  glorified ;  "  i.e.,  by  Christ's  whole  work, 
As  in  verse  4,  we  see  that  there  is  a  side  of  human  effort  w^hich  is  so  independent 


The  heavenly  joy  thus 


8.  Herein  is  my  Father  glorified. 

in  order  that  (ii-a)  ye  may  bear  much  fruit. 

9.  Abide  ye  in  my  love. 
that  God  appeals  to  it. 

10.  A  continuance  of  loving  relations  to  Christ  is  found  in  the  obedient  spirit. 

11.  My  joy.     Such  joy  as  I  have  in  the  Father  (see  preceding  verse).        Your  joy. 
realized. 

13.  My  commandment.     See  on  chap.  13:  34. 

1.5.  All  tilings.     Implying  their  full  preparedness  to  teach  the  church. 

16.  I  chose  you  as  ray  apostles.  The  whole  tenor  of  this  discourse  shows  that  it  is  not  of  general  application 
(except  in  some  of  its  general  principles),  but  is  directed  to  the  eleven  apostles. 

22.  They  had  not  had  sin  ;  i.e.,  the  sin  of  rejecting  Christ.  As  we  say,  "  They  would  not  have  been  to  blame." 
So  in  verse  24.     Christ's  speech  was  too  clear  and  evidenced  to  be  resisted  by  any  thing  but  sin. 

23.  Hostility  to  God  was  the  root-principle  by  which  they  rejected  Christ. 

24.  Christ's  works  evidenced  his  speech ;  and  thus  he  showed  himself  clearly  as  the  Son  of  God,  and  representa- 
tive of  the  Father.  This,  and  the  two  preceding  verses,  are  closely  connected,  as  completing  one  thought,  the  hatred 
of  God  by  the  Jews  evinced  in  rejeeting  God's  clearest  evidence  of  his  Messiah. 

25.  The  word  may  be  fulfilled.     Ps.  69  :  4.     "  Law  "  evidently  here  stands  for  "  Scriptures." 

237 


Christ  comforteth 


ST.    JOIIX,    XVI. 


his  disciples. 


26  But  when  the  Comforter  is  come,  whom  I  will 
send  unto  you  from  the  Father,  even  the  Spirit  of 
truth,  which  proceedeth  from  the  Father,  he  shall 
testify  of  me  : 

27  And  ye  also  shall  bear  witness,  because  ye 
have  been  with  me  from  the  beginning. 


26  But  when  the  ^  Comforter  is  come,  whom 
I  will  send  unto  you  from  the  Father,  even 
the  Spirit  of  truth,  which  '^proceedeth 
from  the  Father,  he  shall  bear  witness  of 

27  me  :  ^  and  ye  also  bear  witness,  because  ye 
have  been  with  me  from  the  beginning. 


^  Or,  Advocate.     Or,  Helper.     Gr.  Paraclete.    ^  Or,  goeth  forth  from.    ^  Or,  aiid  bear  ye  also  witness. 

26.  The  Comforter.  Before  (chap.  14 :  16,  26) ,  he  had  described  the  Comforter  (Paraclete)  as  the  Spirit  of 
truth,  the  teacher  of  all  things,  aud  reminder  of  all  Christ's  sayings,  and  as  sent  bj?  the  Father  in  Christ's  Dame. 
Moreover,  he  was  to  be  perpetually  with  them.  He  now  adds,  that  this  Comforter  was  to  bear  witness  of  Christ.  lie 
was  to  be  a  new  witness  in  the  series.  The  Scriptures,  the  miracles,  the  doctrine  and  the  life  of  Christ,  had  all  been 
witnesses;  and  now  the  list  was  to  be  completed  by  the  Spirit's  wonders  and  the  apostolic  testimony  lu close  connec- 
tiou.     The  apostles  were  to  lake  the  testimony  of  the  Spirit,  and  hand  it  down  to  all  ages. 


CHAPTER    XVI. 


1.  Christ  comforteth  his  disciples  against  tribulation  by  the  promise  of  the  Holy  Ghost,  and  by  his  resurrection 
and  ascension ;  23.  assureth  their  prayers  made  in  his  name  to  be  acceptable  to  his  Father.  33.  Peace  in 
Christ,  and  in  the  world  affliction. 


1  These  things  have  I  spoken  unto  you,  that 
ye  should  not  be  offended. 

2  They  shall  put  you  out  of  the  synagogues: 
yea,  the  time  coineth,  that  whosoever  killeth  you 
will  think  that  he  doeth  God  service. 

3  And  these  things  will  they  do  unto  you,  be- 
cause they  have  not  known  the  Father,  nor  me. 

4  But  these  things  have  I  told  you,  that  when 
the  time  shall  come,  ye  may  remember  that  I  told 
you  of  them.  And  these  things  I  said  not  unto 
you  at  the  beginning,  because  I  was  with  you. 

.5  But  now  I  go  my  way  to  him  that  sent  me ; 
and  none  of  you  asketh  me,  Whither  goest  thou  ? 

6  But  because  I  have  said  these  things  unto 
you,  sorrow  hath  filled  your  heart. 

7  Nevertheless  I  tell  you  the  truth;  It  is  expe- 
dient for  you  that  I  go  away :  for  if  I  go  not  away, 
the  Comforter  will  not  come  unto  you;  but  if  I 
depart,  I  will  send  him  unto  you. 

<S  And  when  he  is  come,  he  will  reprove  the 
world  of  sin,  and  of  righteousness,  and  of  judg- 
ment : 

y  Of  sin,  because  they  believe  not  on  me ; 

10  Of  righteousness,  because  I  go  to  my  Father, 
and  ye  see  me  no  more; 


1  These  things  have  I  spoken  unto  you. 
that  ye  should  not  be  made  to  stumble. 

2  They  shall  put  you  out  of  the  synagogues : 
yea,  the  hour  cometh,  that  whosoever 
killeth   you  shall   think  that  he  offereth 

3  service  unto  God.  And  these  things  will 
they   do,  because   they  have   not   known 

4  the  Father,  nor  me.  But  these  things 
have  I  spoken  unto  you,  that  Avhen  their 
hour  is  come,  ye  may  remember  them, 
how  that  I  told  you.  And  these  things  1 
said   not   unto   you  from  the  beginning. 

5  because  I  was  with  you.  But  noAV  1  go 
unto  him  that  sent  me;  and  none  of  you 

6  asketh  me,  Whither  goest  thou?  But 
because  I  have  spoken  these  things  unto 

7  yoii,  sorrow  hath  filled  your  heart.  Never- 
theless I  tell  you  the  truth ;  It  is  expedient 
for  you  that  I  go  away:  for  if  I  go  not 
away,  the  ^  Comforter  will  not  come  unto 
you ;  but  if  I  go,  I  will  send  him  imto  you. 

8  And  he,  when  he  is  come,  will  convict  the 
world  in  respect  of  sin,  and  of  righteous- 

9  ness,  and  of  judgement:   of  sin,  because 
10  they  believe  not  on  me  ;  of  righteousness, 


'  Or,  Advocate.    Or,  Helper.     Gr.  Paraclete. 


1.  Jesus  had  fortified  them  for  their  apostolic  worli  by  showing  them  their  connection  with  him  as  the  source  of 
life  and  power,  their  love-principle  as  exciting  the  world's  persecution,  and  their  inspired  agency  as  witnesses  for 
Christ.    Thus  they  would  be  prepared  to  suffer  from  an  ungodly  world. 

3.  Put,  you  out  of  the  synagogues.  By  excommunication.  Whosoever  killeth  yon,  etc.  Honesty  is 
not  a  guaranty  of  righteousness,  for  bciiind  the  honesty  may  be  an  ignorance  wilfully  caused  by  hostility  to  the 
truth. 

3.  The  Father,  nor  me.  The  constant  binding  of  the  Father  and  himself  together  is  such  as  only  essential 
unity  would  justify. 

5,  6.  None  of  you  asketh  me,  etc.  They  could  not  bring  themselves  to  believe  that  be  was  going  to  le.ive 
them,  and  yet  he  foretold  afflictions  coming  upon  them  after  his  departure.  A  vague  notion  of  impending  calamity 
tilled  them  with  sorrow,  but  that  notion  was  not  sufficiently  definite  to  guide  their  thoughts. 

7.  Here  the  Comforter,  said  before  to  be  sent  by  the  Father  (chap.  14  :  26,  and  l.'i :  26),  is  said  to  be  sent  by  Chri't. 
So  in  chap.  15:26  we  have,  "  whom  I  will  send  unto  you  from  the  Father."  Christ  sends  the  Comforter  from  the 
Father,  and  the  Father  (chap.  14  :  2G)  sends  the  Comforter  in  Christ's  name.  The  essential  oneness  of  the  Father  and 
Son  is  here  most  fully  manifested. 

8.  In  respect  of  sin,  and  of  righteousness,  and  of  judgement.  The  threefold  power  of  the  Spirit  i!i 
the  New  Testament.  The  New  Testament  is  the  permanent  witness  of  the  Spirit  of  truth  which  is  given  by  the 
Father  and  the  Son  through  the  apostles.  This  witness  proves  and  judges.  It  shows  the  world  its  sin  and  the  way 
of  righteousness,  as  well  as  the  final  punishment. 

9.  Of  sin,  hecaiise  they  believe  not  on  me.  The  rejection  of  a  God-witnessed  Christ  was  the  rejection  of 
God  in  Christ.     This  is  the  world's  condemnation. 

10.  Of  righteousness,  because  I  go  to  the  Father,  and  ye  behold  me  no  more.    Christ's  going  to  the 


Christ  comforteth 


ST.  joiix,  xvr. 


his  disciples, 


11  Of  judgment,  because  the  prince  of  this 
world  is  judged. 

12  I  have  yet  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now. 

13  Howbeit  when  he,  the  Spirit  of  truth,  is 
come,  he  will  guide  you  into  all  truth:  for  he  shall 
not  speak  of  himself;  but  whatsoever  he  shall 
hear,  that  shall  he  speak:  and  he  will  shew  you 
things  to  come. 

14  lie  shall  glorify  me:  for  he  shall  receive  of 
mine,  and  shall  shew  it  unto  you. 

15  All  things  that  the  Father  hath  are  mine: 
therefore  said  I,  that  he  shall  take  of  mine,  and 
shall  shew  It  unto  yoix. 

16  A  little  while,  and  ye  shall  not  see  me:  and 
again,  a  little  while,  and  ye  shall  see  me,  because 
I  "go  to  the  Father. 

17  Then  said  some  of  his  disciples  among  them- 
selves, AVhat  is  this  that  he  saitli  unto  us,  A  little 
while,  and  ye  shall  not  see  me :  and  again,  a  little 
while,  and  ye  shall  see  me:  and,  Because  I  go  to 
the  Father  ? 

18  They  said  therefore.  What  is  this  that  he 
saith,  A  little  while  ?  we  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  that  they  were  desirous  to 
ask  him,  and  said  unto  them.  Do  ye  enquire  among 
yourselves  of  that  I  said,  A  little  while,  and  ye 
shall  not  see  me:  and  again,  a  little  while,  and 
ye  shall  see  me  ? 

20  Verily,  verily,  I  say  unto  you,  That  ye  shall 
weep  and  lament,  but  the  world  shall  rejoice;  and 
ye  shall  be  sorrowful,  but  your  sorrow  shall  be 
turned  into  joy. 

21  A  woman  when  she  is  in  travail  hath  sorrow, 
because  her  hour  is  come:  but  as  soon  as  she  is 
delivered  of  the  child,  she  remembereth  no  more 
the  anguish,  for  joy  that  a  man  is  born  into  the 
world. 

22  And  ye  now  therefore  have  sorrow:  but  I 
will  see  you  again,  and  your  heart  shall  rejoice, 
and  your  joy  no  man  taketh  from  you. 

2:^  And  in  that  day  ye  shall  ask  me  nothing. 
Verily,  verily,  I  say  unto  you,  Whatsoever  ye  shall 
ask  the  Father  in  my  name,  he  will  give  it  you. 

24  Hitherto  have  ye  asked  nothing  in  my  name: 
ask,  and  ye  shall  receive,  that  your  joy  may  be 
full. 


because  I  go  to  the  Father,  and  ye  behold 

11  me  no  more;  of  judgement,  because  the 

12  prince  of  this  world  hath  been  judged.  I 
have  yet  many  things   to  say  unto   you, 

l;^  but  ye  cannot  bear  them  now.  Ilowbeit 
when  he,  the  Spirit  of  truth,  is  come,  he 
shall  guide  you  into  all  the  truth:  for  he 
shall  not  speak  from  himself;  but  what 
things  soever  he  shall  hear,  these  shall  he 
speak:  and  he  shall  declare  unto  you  the 

14  things  that  are  to  come.  He  shall  glorify 
me:  for  he  shall  take  of  mine,  and  shall 

15  declare  it  unto  you.  All  things  whatso- 
ever the  Father  hath  are  mine:  therefore 
said  I,  that  he  taketh  of  mine,  and  shall 

16  declare  it  unto  you.  A  little  while,  and 
ye  behold  me  no  more;  and  again  a  little 

17  while,  and  ye  shall  see  me.  Some  of  his 
disciples  therefore  said  one  to  another, 
What  is  this  that  he  saith  unto  us,  A  little 
while,  and  ye  behold  me  not;  and  again  a 
little  while,  and   ye   shall   see  me:   and, 

18  Because  I  go  to  the  Father  ?  They  said 
therefore.  What  is  this  that  he  saith,  A 
little   while  ?      We    know   not  Avhat  he 

19  saith.  Jesus  perceived  that  they  were 
desirous  to  ask  him,  and  he  said  unto 
them,  Do  ye  inquire  among  yourselves 
concerning  this,  that  I  said,  A  little  while, 
and  ye  behold  me  not,  and  again  a  little 

20  while,  and  ye  shall  see  me  ?  Verily, 
verily,  I  say  unto  you,  that  ye  shall  weep 
and  lament,  but  the  world  shall  rejoice: 
ye  shall   be   sorrowful,  but   your  sorrow 

21  shall  be  turned  into  joy.  A  woman  when 
she  is  in  travail  hath  sorroAV,  because  her 
hour  is  come:  but  when  she  is  delivered 
of  the  child,  she  remembereth  no  more 
the  anguish,  for  the  joy  that   a  man   is 

22  born  into  the  world.  And  ye  therefore 
now  have  sorrow :  but  I  will  see  you  again, 
and  your  heart  shall  rejoice,  and  your  joy 

23  no  one  taketh  away  from  you.  And  in 
that  day  ye  shall  ^  ask  me  nothing.  Verily, 
verily,  I  say  unto  you,  If  ye  shall  ask  any 
thing  of  the  Father,  he  will  give  it  you  in 

24  my  name.     Hitherto  have  ye  asked  noth- 


Or,  ask  me  no  question. 


Father,  to  be  seen  henceforward  only  by  the  eye  of  faith  (2  Cor.  5:16),  Is  the  completing  fact  of  the  only  true 
righteousness  of  man  before  God. 

11.  Of  judgement,  because  the  prince  of  this  world  hath  been  judged.  Satan's  condemnation  is  a 
token  of  the  world's  condemnation,  for  the  world  follows  Satan.  Of  that  condemnation  the  Spirit  testifies  in  the 
word  of  Christ  and  his  apostles,  and  in  the  miraculous  incidents  of  the  apostolic  age. 

Thus  man's  sin,  God's  righteousness,  and  Satan's  judgment,  are  set  before  the  world  by  the  Spirit,  that  man  may 
quit  his  sin  for  God's  righteousness,  or  keep  his  sin  for  Satan's  judgment. 

13.  What  things  soever  he  shall  hear.  As  the  Son  did  what  he  saw  the  Father  do  (chap.  5  :  19),  and  spoke 
what  he  saw  (chap.  8  :  38)  and  heard  (chap.  8  :  40)  from  the  Fftther,  so  the  Spirit  speaks  what  he  hears.  Thus  is 
described  the  perfect  oneness  of  the  Godhead,  —separate  in  functions,  and  one  in  essence. 

14,  15.  The  Father's  entire  possession  is  Christ's.  So  when  the  Spirit  takes  the  truth  of  God,  and  reveals  it  to 
the  apostles,  he  is  taking  of  Christ's  own  truth,  and  declaring  it. 

16.  Again  a  little  while,  and  ye  shall  see  me.  Compare  chap.  14  :  18.  Christ  was  to  be  present  with  them 
in  the  Spirit.  The  last  clause  of  the  verse  in  the  Old  Version,  "  because  I  go  to  the  Father,"  is  omitted  by  the  highest 
authorities.  In  verse  17  the  phrase  is  echoed  by  the  disciples  from  verse  10.  They  longed  to  know  what  was  meant 
by  this  temporary  departure  to  the  Father,  when,  in  verse  10,  it  was  to  be  permanent.  The  visible  Christ  was  to  be 
permanently  absent.     The  spiritual  Christ  was  soon  to  return  in  the  Spirit's  manifestation. 

20-22.  Here  is  described  the  sorrowful  loneliness  of  the  disciples  in  the  interval  between  the  crucifixion  and 
Pentecost,  and  the  joy  which  should  then  become  their  lasting  possession 

8,3,  34.  Ye  shall  ask  me  nothing.  Rather,  "  ye  shall  interrogate  me  nothing."  A  different  word  from  that 
used  three  times  in  this  and  the  next  verse.  In  that  day  of  Pentecostal  blessing  they  would  understand  all  this,  aiul 
have  no  more  need  to  ask  explanations  of  our  Lord.  Then  will  follow  the  era  of  asking  God  iu  the  name  of  Christ, 
when  his  merits  and  intercession  will  be  joyfully  used  by  his  saved  oues. 


Christ  prayeth  to  his 


ST.    JOIIX,    XVIT. 


Father  to  glorify  him. 


2")  These  things  have  I  spoken  unto  you  in 
proverbs:  but  the  time  cometh,  when  I  shall  no 
more  speak  unto  you  in  proverbs,  but  I  shall  shew 
you  plainly  of  the  Father. 

20  At  that  day  ye  shall  ask  in  my  name:  and  I 
say  not  unto  you,  that  I  will  pray  the  Father  for 
you: 

27  For  the  Father  himself  loveth  you,  because 
ye  have  loved  me,  and  have  believed  that  I  came 
out  from  (iod. 

28  I  came  forth  from  the  Father,  and  am  come 
into  the  world:  again,  I  leave  the  world,  and  go 
to  the  Father. 

2i>  His  disciples  .said  unto  him,  Lo,  now  speakest 
thou  iilainly,  and  speakest  no  proverb. 

;;ii  Ndw  are  we  siu'e  that  thou  knowest  all  things, 
ami  nccilcst  not  that  any  man  should  ask  thee: 
by  this  we  believe  that  thou  earnest  forth  from 
God. 

31  Jesus  answered  them.  Do  ye  now  believe  ? 

.32  IJehold,  the  hour  cometh,  yea,  is  now  come, 
that  ye  shall  be  scattered,  every  man  to  his  own, 
and  shall  leave  me  alone:  and  yet  I  am  not  alone, 
because  the  Father  is  with  me. 

.33  These  things  I  have  spoken  unto  you,  that 
in  me  ye  might  have  peace.  In  the  world  ye  shall 
have  tribulation:  but  be  of  good  cheer;  I  have 
overcome  the  world. 


ing  in  my  name :  ask,  and  ye  shall  receive, 
that  your  joy  may  be  fullilled. 
2')  These  things  have  1  spoken  unto  you 
in  ^proverbs:  the  hour  cometh,  when  I 
shall  no  more  speak  unto  you  in  i  proverbs, 
but  shall  tell  you  plainly  of  the  Father. 

26  In  that  day  ye  shall  ask  in  my  name:  and 
I  say  not  unto  you,  that  I  will  -pray  the 

27  Father  for  you;  for  the  Father  himself 
loveth  you.  because  ye  have  loved  me, 
and  have  believed  that  I  came  forth  from 

28  the  Father.  I  came  out  from  the  Father, 
and  am  come  into  the  world :  again,  I  leave 

29  the  world,  and  go  unto  the  Father.  His 
disciples    say,    Lo,    now    speakest    thou 

30  plainly,  and  speakest  no  ■*  proverb.  Now 
know  we  that  thou  knowest  all  things, 
and  needest  not  that  any  man  should  ask 
thee:  by  this  we  believe  that  thou  camest 

31  forth  from  God.     Jesus  answered  them, 

32  Do  ye  now  believe  ?  JJehold,  the  'hour 
cometh,  yea,  is  come,  that  ye  shall  be 
scattered,  every  man  to  his  own,  and  shall 
leave  me  alone:  and  yet  I  am  not  alone, 

33  because  the  Father  is  with  me.  These 
things  have  I  spoken  unto  you,  that  in 
me  ye  may  have  peace.  In  the  world  ye 
have  tribulation:  but  be  of  good  cheer;  I 
have  overcome  the  world. 


'  Or,  parables.    ^  Gr.  make  request  of.    ^  Or,  parable. 


23.  Proverbs.     Dark  sayings.     Enigmas. 

2fi,  37.  In  the  Pentecostal  peiiod,  anil  afterward,  Christ's  name  would  be  used  as  the  all-prevailing  name  with 
the  Father;  and  this  attachment  to  Christ  and  his  name  approves  itself  to  the  Father,  so  that  Christ  need  not  add 
aught  in  prayer  to  the  Father.  The  word  "  pray  "  is  the  same  that  we  translated  "  interrogate  "  in  verse  23.  It  ia 
not  the  word  which  is  translated  "ask."  The  inferior  asks,  the  equal  interrogates.  The  fulness  of  union  between 
the  believer  and  the  Father  through  the  name  of  Christ  is  strongly  shown  by  the  words,  "I  say  not  unto  you  that  I 
will  pray  the  K'ather  for  you." 

29,  30.  Christ  had  declared  that  the  enigmas  he  had  uttered  would  be  solved  when  the  Spirit  would  visit  them 
after  his  departure;  but  the  disciples,  in  the  face  of  that  declaration,  exclaim  that  already  they  are  solved.  They 
were  mistaken,  as  their  confused  interpretation  in  verse  30  shows.  Should  ask  thee.  Rather,  "  should  interrogate 
thee."  They  saw  that  Jesus,  as  a  reservoir  of  truth,  gave  forth  truth  without  any  system  of  interrogation  on  their 
part.  In  this  fact  they  saw  a  proof  of  his  divine  mission.  But  this  knowledge  of  theirs  was  very  far  below  the 
reality.  They.underslood  nothing  of  the  oneness  of  Christ  and  the  Father  which  he  had  so  repeatedly  insisted  on. 
The  enigma  was  still  unsolved. 

31,  33.  Jesus  rebukes  their  forwardness,  which  was  a  form  of  unbelief  in  his  words,  and  shows  them  that  they 
were  not  as  complete  in  their  spiritual  preparations  as  they  thought;  for,  though  they  had  faith,  it  was  not  clear  and 
strong  enough  to  prevent  them  from  forsaking  him.     Compare  Mark  14  :27,  31. 

.33.  Christ  has  conquered  the  world.  By  being  in  Christ,  we  partake  of  his  peace  after  such  conquest.  This  is 
the  offset  to  our  tribulation  while  we  are  in  the  world 


CHAPTER    XVII. 


1,  Christ  prayeth  to  his  Father  to  glorify  him,  6.  to  preserve  his  apostles,  11.  in  tinity,  17.  and  truth,  20.  to 
glorify  them,  and  all  other  believers  with  him  in  heaven. 


1  T/TESE  words  spake  Jesus,  and  lifted  up  his 
eyes  to  heaven,  and  said.  Father,  the  hour  is  come; 
glorify  thy  Son,  that  thy  Son  also  may  glorify  th^e: 

2  As  thou  hast  given  him  power  over  all  flesh, 
that  he  should  give  eternal  life  to  as  many  as  thou 
hast  given  him. 


1  These  things  spake  Jesus;  and  lifting 
uj)  his  eyes  to  heaven,  he  said,  Father,  the 
hour  is  come;  glorify  thy  Son,  that   the 

2  Son  may  glorify  thee :  even  as  thou  gavest 
him  authority  over  all  flesh,  that  whatso- 
ever thou   hast  given   him,   to  them   he 


1.  By  some,  this  chapter  is  entitled  "  the  intercessory  prayer;"  by  others,  "  the  prayer  of  consecration."  It  ia 
really  Vmlh.  Christ  offers  his  work,  himself,  and  believers  to  the  Father.  1  hese  things.  Those  recorded  in  the 
fifteenth  and  si.xteenth  chapters.  The  hour  is  come.  Of  the  sacrifice.  Glorify  thy  Son,  that  the  S<in  may 
fjlorify  thee.  The  Hon  was  glorified  at  Calvary  and  Olivet  by  the  threefold  accomplishment  of  his  wo' kin  his 
crucifixion,  his  resurrection,  and  his  ascension.  Christ's  glory  was  this  triumph  of  his  love.  The  Fallier  was  glorified 
by  the  .Son  when  he  brought  to  heaven  millions  of  the  saved  (so  verse  2). 


Christ  prayeth 


ST.    JOIIX,    XVII. 


for  his  disciple 


3  And  this  is  life  eternal,  that  they  might  know 
thee  the  only  true  God,  and  Jesus  Christ,  whom 
thou  hast  sent. 

4  I  have  glorified  thee  on  the  earth:  I  have 
finished  the  work  which  thou  gavest  me  to  do. 

5  And  now,  O  Father,  glorify  thou  me  with 
thine  own  self  with  the  glory  which  I  had  with 
thee  before  the  world  was. 

6  I  have  manifested  thy  name  unto  the  men 
which  thou  gavest  me  out  of  the  world :  thine  they 
were,  and  thou  gavest  them  me;  and  they  have 
kept  thy  word. 

7  Now  they  have  known  that  all  things  whatso- 
ever thou  hast  given  me  are  of  thee. 

8  For  I  have  given  unto  them  the  words  which 
thou  gavest  me;  and  they  have  received  them,  and 
have  known  surely  that  I  came  out  from  thee,  and 
they  have  believed  that  thou  didst  send  me. 

9  I  pray  for  them:  I  pray  not  for  the  world,  but 
for  them  which  thou  hast  given  me;  for  they  are 
thine. 

10  And  all  mine  are  thine,  and  thine  are  mine; 
and  I  am  glorified  in  them. 

11  And  now  I  am  no  more  in  the  world,  but 
these  are  in  the  world,  and  I  come  to  thee.  Holy 
Father,  keep  through  thine  own  name  those  whom 
thou  hast  given  me,  that  they  may  be  one,  as  we 
are. 

12  While  I  was  with  them  in  the  world,  I  kept 
them  in  thy  name:  those  that  thou  gavest  me  I 
have  kept,  and  none  of  them  is  lost,  but  the  son  of 
perdition ;  that  the  scripture  might  be  fulfilled. 

13  And  now  come  I  to  thee ;  and  these  things  I 
speak  in  the  world,  that  they  might  have  my  joy 
fulfilled  in  themselves. 

14  I  have  given  them  thy  word;  and  the  world 
hath  hated  them,  because  they  are  not  of  the 
world,  even  as  I  am  not  of  the  world. 

15  I  pray  not  that  thou  shouldest  take  them  out 
of  the  world,  but  that  thou  shouldest  keep  them 
from  the  evil. 


3  should  give  eternal  life.  And  this  is  life 
eternal,  that  they  should  know  thee  the 
only  true  God,  and  him  whom  thou  didst 

4  send,  even  Jesus  Christ.  I  glorified  thee 
on  the  earth,  having  accomplished  the 
work  which  thou  hast  given   me  to  do. 

5  And  now,  O  Father,  glorify  thou  me  with 
thine  own  self  with  the  glory  which  I  had 

6  with  thee  before  the  world  was,  I  mani- 
fested thy  name  unto  the  men  whom  thou 
gavest  me  out  of  the  world:  thine  they 
were,  and  thou  gavest  them  to  me;  and 

7  they  liave  kept  thy  word.  Now  they  know 
that  all  things  whatsoever  thou  hast  given 

8  me  are  from  thee :  for  the  words  which 
thou  gavest  me  I  have  given  unto  them ; 
and  they  received  them,  and  knew  of  a 
truth  that  I  came  forth  from  thee,  and 
they  believed  that   thou  didst   send   me. 

9  I  ^  pray  for  them :  I  i  pray  not  for  the 
world,  but  for  those  whom  thou  hast  given 

10  me;  for  they  are  thine :  and  all  things  that 
are  mine  are  thine,  and  thine  are  mine: 

11  and  I  am  glorified  in  them.  And  I  am  no 
more  in  the  world,  and  these  are  in  the 
world,  and  I  come  to  thee.  Holy  Father, 
keep  them  in  thy  name  which  thou  hast 
given  me,  that  they  may  be  one,  even  as 

12  we  are.  While  I  was  with  them,  I  kept 
them  in  thy  name  which  thou  hast  given 
me:  and  I  guarded  them,  and  not  one  of 
them  perished,  but  the  son  of  perdition ; 

13  that  the  scripture  might  be  fulfilled.  But 
now  I  come  to  thee;  and  these  things  I 
speak  in  the  world,  that  they  may  have  my 

14  joy  fulfilled  in  themselves.  I  have  given 
them  thy  word ;  and  the  world  hated  them, 
because   they   are  not  of  the  world,  even 

15  as  I  am  not  of  the  world.  I  ^  pray  not 
that  thou  shouldest  take  them  '^  from  the 
world,  but  that  thou  shouldest  keep  them 


1  Gr.  make  request.    ^  Gr.  out  of. 


3.  Should  know  thee.     Should  know  thee  as  God  is  known,  by  the  heart. 

4.  I  glorified  thee.     By  saving  the  souls  of  men. 

5.  Glorify  thou  me.  Here  the  glory  of  the  Son  goes  beyond  Calvary  and  Olivet  to  heaven  and  the  supreme 
throne. 

6.  I  manifested  thy  name  unto  the  men  whom  thou  gavest  me  out  of  the  world.  To  the  apostles, 
as  see  by  verse  12.  Thine  they  were.  The  apostles  were  godly  men  before  they  had  Christ  revealed  to  them. 
The  Father  gave  them  to  Christ,  and  they  treasured  up  the  word  of  God  iu  this  new  relation. 

7.  8.  They  fully  understood  that  Christ's  words  were  from  the  Father. 

9.  1  pray  for  them  :  I  pray  not  for  the  World.  The  strong  word  for  "  pray,"  as  in  chap.  16 :  23,27.  It 
here  refers  to  Chi^st's  ofHcial  intercession.  His  prayer  here  is  for  his  apostles  (as  representing  his  church)  ;  but  this 
divine  intercession  cannot  exist  for  the  world,  who  reject  it. 

10.  The  apostles  were  God's;  and  all  that  Christ  did  or  said  for  them  was  really  God's,  and  all  that  God  did  for 
them  was  through  Christ;  and  so  Christ  was  glorified  in  them. 

11.  Christ  visibly  was  to  leave  the  world.  These  apostles  would  miss  his  visible  presence,  but  God  would  pro- 
vide some  other  support  for  their  hearts.  Keep  them  in  thy  name  which  thou  hast  given  me.  The  Old 
Version  reads,  "  keep  through  thine  own  name  ihose  whom  thou  hast  given  me,"  making  "  those  "  and  "  whom  " 
correlative.  The  moreapproved  reading,  including  nearly  all  the  uncials,  makes  "  name  "and  "  whom  "  (i.e.,  "  which  ") 
correlative.  The  sense  is,  "  Let  the  name  of  the  Father,  as  given  to  Christ  by  the  revelation  of  the  eternal  oneness 
of  the  Father  and  the  Son,  be  the  constraining  bond  of  the  Christian  brotherhood  after  bis  visible  presence  is  re- 
moved." They  would  henceforth  see  Christ  as  God,  and  so  be  kept  and  guarded  as  by  Christ's  visible  presence  when 
in  the  flesh  on  earth.  That  they  may  be  one,  even  as  we  are.  That  on  earth  there  should  be  a  union  of  the 
apostles  around  the  God-man,  corresponding  to  the  union  of  the  Son  and  Father  iu  heaven. 

12.  When  Christ  was  on  the  earth  in  the  flesh,  he  guarded  his  apostles  in  God's  name.  They  saw  in  him  a 
messenger  and  agent  of  God.  Now  (as  iu  verse  11)  that  he  was  going  to  be  visible  no  longer  with  them,  God  would 
guard  them  in  Christ's  name.  They  would  know  Christ's  guardianship  still  iu  God's  care  of  them.  The  son  of 
perdition.     Hebraic  style  for  "  the  lost  one."     This  is  .Judas  Iscariot. 

13.  Christ  speaks  this  prayer  openly,  that  his  apostles  may  see  that  their  joy  in  hkn  will  only  be  filled  full  (ful- 
filled) by  his  going  away. 

14.  I  have  given  them  thy  word.  As  Christ's  disciples  and  apostles,  they  were  the  bearers  of  God's  word 
(see  verse  6),  and  that  through  a  world  that  hated  both  them  and  Christ. 

15.  The  evil  one.    See  1  John  5  :  18. 


2-11 


The  prayer  for  all 


ST.    JOHX,    XVII. 


believers  in  the  word, 


16  They  are  not  of  the  world,  even  as  I  am  not 
of  the  world. 

17  Sanctify  them  through  thy  truth:  thy  word  is 
truth. 

18  As  thou  hast  sent  me  into  the  world,  even  so 
have  I  also  sent  them  into  the  world. 

19  And  for  their  sakes  I  sanctify  myself,  that 
they  also  might  be  sanctified  through  the  truth. 

20  Neither  pray  I  for  these  alone,  but  for  them 
also  which  shall  believe  on  me  through  their  word ; 

21  That  they  all  may  be  one;  as  thou,  Father, 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one 
in  us :  that  the  world  may  believe  that  thou  hast 
sent  me. 

22  And  the  glory  which  thou  gavest  me  I  have 
given  them ;  that  they  may  be  one,  even  as  we  are 
one: 

2.3  I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfect  in  one;  and  that  the  world  may  know 
that  thou  hast  sent  me,  and  hast  loved  them,  as 
thou  hast  loved  me. 

24  Father,  I  will  that  they  also,  whom  thou  hast 
given  me,  be  with  me  where  I  am ;  that  they  may 
behold  my  glory,  which  thou  hast  given  me:  for 
thou  lovedst  me  before  the  foundation  of  the 
world. 

25  O  righteous  Father,  the  world  hath  not  known 
thee:  but  I  have  known  thee,  and  these  have 
known  that  thou  hast  sent  me. 

26  And  I  have  declared  imto  them  thy  name,  and 
will  declare  it :  that  the  love  wherewith  thou  hast 
loved  me  may  be  in  them,  and  I  in  them. 


16  ifrom  2  the  evil  one.  They  are  not  of  the 
world,  even  as   I  am   not  of  the  world. 

17  ^ Sanctify  them  in  the  truth:  thy  word  is 
IS  truth.    As  thou  didst  send  me   into  the 

world,  even  so  sent  I  them  into  the  world. 

19  And  for  their  sakes  I  ^  sanctify  myself, 
that  they  themselves  also  may  be  sanctified 

20  in  truth.  Neither  for  these  only  do  I 
*  pray,  but  for  them  also  that  believe  on 

21  me  through  their  word  ;  that  they  may  all 
be  one;  even  as  thou,  Father,  art  in  me, 
and  I  in  thee,  that  they  also  may  be  in  us: 
that  the  world  may  believe  that  thou  didst 

22  send  me.  And  the  glory  which  thou  hast 
given  me  I  have  given  unto  them;  that 

23  they  may  be  one,  even  as  we  are  one ;  I  in 
them,  and  thou  in  me,  that  they  may  be 
perfected  into  one;  that  the  world  may 
know  that  thou  didst  send  me,  and  lovedst 

24  them,  even  as  thou  lovedst  me.  Father, 
s  that  which  thou  hast  given  me,  I  will 
that,  where  I  am,  they  also  may  be  with 
me;  that  they  may  behold  my  glory,  which 
thou  hast  given  me :  for  thou  lovedst  me 

2.5  before  the  foundation  of  the  world.  O 
righteous  Father,  the  world  knew  thee 
not,  but  I  knew  thee;   and   these  knew 

26  that  thou  didst  send  me;  and  I  made 
known  unto  them  thy  name,  and  will 
make  it  known;  that  the  love  wherewith 
thou  lovedst  me  may  be  in  them,  and  I  in 
them. 


»  Gr.  out  of.    2  Or,  evil.    «  Or,  consecrate.    *  Gr.  make  request.    '  Many  ancient  authorities  read  those  whom. 

17.  Christ  prays  that  God's  word,  given  his  apostles  to  carry  to  the  world,  may  be  a  consecrating  agent  in  their 
own  hearts. 

19.  Christ's  own  consecration  to  his  work  by  his  great  sacrifice  was  to  be  an  example  to  them. 

30.  I  pray.    As  in  verse  9.    Them  also  tliat  believe  on  me.    Not  the  world  (see  verse  9). 

31.  That  they  may  all  be  one;  even  as  thou,  Father,  art  in  me,  and  I  in  thee.  In  verse  11  he  prayed 
for  the  oneness  of  the  apostles.  Here  he  prays  for  the  oneness  of  all  believers.  lu  each  case  the  oneness  of  the 
Father  and  the  Son  is  the  analogy  presented.  That  they  also  may  be  in  ns.  A  better  reading  than  the 
Old  Version,  "  that  they  also  may  be  one  in  us."  The  cV  could  be  readily  slipped  in  by  reason  of  the  tV  and  the  iv 
(three  times)  preceding.  The  fact  of  the  believers  being  in  the  Father  and  the  Son  would  be  the  ground  of  their 
fellowship  with  one  another  (see  1  John  1 :  3).  The  world  would  see  this  union  in  Christ's  name,  and  so  be  led  to 
believe. 

23.  The  glory  which  God  gave  Christ  was  a  glory  of  earthly  self-denial  for  heavenly  ends  (see  verse  1),  and 
issuing  in  the  heavenly  ends  :  this  same  glory  Christ  gives  to  his  people,  and  in  it  they  find  their  unity.  Thus  their 
fellowship  with  Christ  creates  their  fellowship  with  one  another. 

23.  Christ  is  thus  in  them  as  representing  the  Father  perfecting  their  union,  and  making  thera  a  testimony  to  the 
■world. 

24.  The  ultimate  glory  is  in  heaven  with  Christ.    Before  the  foundation  of  the  world.    See  verse  5. 

25.  The  last  passage  of  the  prayer  emphasizes  the  distinction  between  the  world  and  believers.  The  whole 
prayer  may  be  divided  into  three  parts  :  (1)  From  verse  1  to  verse  6,  for  himself;  (2)  from  verse  6  to  verse  19,  for  the 
apostles;  and  (3)  from  verse  20  to  verse  26,  for  all  believers.  He  asks  glory  for  himself  upon  his  accomplished 
work.  He  asks  protection  and  consecration  for  his  apostles  in  their  work  now  before  tlieni.  He  asks  unity  and  glory 
on  earth  and  in  heaven  for  all  believers. 

242 


Jadas  betrayeth  Jesus. 


ST.    JOHN,    XYIII. 


The  officers  fall  to  the  ground. 


CHAPTER    XVIII. 

1,  Judas  betrayeth  Jesus.  6,  The  officers  fall  to  the  ground.  10.  Peter  smiteth  ofif  Malchus'  ear,  12.  Jesus 
is  taken,  and  led  unto  Annas  and  Caiaphas.  15.  Peter's  denial.  19.  Jesus  examined  before  Caiaphas. 
28.  His  arraignment  before  Pilate.     36.  His  kingdom.     40.  The  Jews  ask  Barabbas  to  be  let  loose. 


1  When  .Jesus  had  spoken  these  words,  he  went 
forth  witli  his  disciples  over  the  brook  Cedron, 
where  was  a  garden,  into  the  which  he  entered, 
and  his  disciples. 

2  And  Judas  also,  which  betrayed  him,  knew 
the  place:  for  Jesus  ofttimes  resorted  thither 
with  his  disciples. 

3  Judas  then,  having  received  a  band  of  men 
and  officers  from  the  chief  priests  and  Pharisees, 
Cometh  thither  with  lanterns  and  torches  and 
weapons. 

4  Jesus  therefore,  knowing  all  things  that  should 
come  upon  him,  went  forth,  and  said  unto  them, 
Whom  seek  ye  ? 

5  They  answered  him,  Jesus  of  Nazareth.  Je- 
sus saith  unto  them,  I  am  lie.  And  Judas  also, 
which  betrayed  him,  stood  with  them. 

6  As  soon  then  as  he  had  said  unto  them,  I  am 
he,  they  went  backward,  and  fell  to  the  ground. 

7  Then  asked  he  them  again.  Whom  seek  ye  ? 
And  they  said,  Jesus  of  Nazareth. 

8  Jesus  answered,  I  have  told  you  that  I  am  he  : 
if  therefore  ye  seek  me,  let  these  go  their  way: 

9  That  the  saying  might  be  fulfilled,  which  he 
spake,  Of  them  which  thou  gavest  me  have  I  lost 
none. 

10  Then  Simon  Peter  having  a  sword  drew  it, 
and  smote  the  high  priest's  servant,  and  cut  off 
his  right  ear.     The  servant's  name  was  Malchus. 

11  Then  said  Jesus  unto  Peter,  Put  up  thy 
sword  into  the  sheath :  the  cup  which  my  Father 
hath  given  me,  shall  I  not  drink  it  ? 

12  Then  the  band  and  the  captain  and  officers 
of  the  Jews  took  Jesus,  and  bound  him, 


1  When  Jesus  had  spoken  these  words, 
he  went  forth  with  his  disciples  over  the 
1  brook  ^  Kidron,  where  was  a  garden,  into 
the  which  he  entered,  himself  and  his  dis- 

2  ciples.  Now  Judas  also,  which  betrayed 
him,  knew  the  place:  for  Jesus  oft-times 

3  resorted  thither  with  his  disciples.  Judas 
then,  having  received  the  ^band  of  sol- 
diers, and  officers  from  the  chief  priests 
and  the   Pharisees,  cometh   thither  with 

4  lanterns  and  torches  and  weapons.  Jesus 
therefore,  knowing  all  the  things  that 
were  coming  upon  him,  went  forth,  and 

5  saith  unto  them,  Whom  seek  ye  ?  They 
answered  him,  Jesus  of  Nazareth.  Jesus 
saith  unto  them,  I  am  he.  And  Judas 
also,  which  betrayed  him,   was  standing 

6  with  them.  When  therefore  he  said  unto 
them,  I  am  he,  they  went  backward,  and 

7  fell  to  the  ground.  Again  therefore  he 
asked  them.  Whom  seek  ye  ?    And  they 

8  said,  Jesus  of  Nazareth,  Jesus  answered, 
I  told  you  that  I  am  he :  if  therefore  ye 

9  seek  me,  let  these  go  their  way :  that  the 
word  might  be  fulfilled  which  he  spake, 
Of  those  whom  thou  hast  given  me  I  lost 

10  not  one.  Simon  Peter  therefore  having  a 
sword  drew  it,  and  struck  the  high  priest's 
*  servant,  and  cut  off  his  right  ear.     Now 

11  the  4  servant's  name  was  Malchus.  Jesus 
therefore  said  imto  Peter,  Put  up  the 
sword  into  the  sheath;  the  cup  which  the 
Father  hath  given  me,  shall  I  not  drink 
it? 

12  So  the  3  band  and  the  ^  chief  captain, 


1  Or,  ravine.     Gr.  winter-torrent. 


Or,  of  the  Cedars.    ^  Or,  cohort. 
Gr.  chiliarcli. 


Gr.  bond-servant.    *  Or,  military  tribune. 


1.  He  went  forth  from  the  spot  where  he  had  stopped  lo  epeak  and  pray  after  leaving  the  snpper-roora  (chap. 
14:31),  perhaps  some  friendly  house  on  the  way  to  Gethsemane.  The  brook  Kidron.  liather,  "  the  winter- 
torrent  Kidron."  It  is  the  deep  ravine  running  southwardly  along  the  e.ast  side  of  Jerusalem,  and  separating  the 
Mount  of  Olives  from  the  city.  It  has  water  in  it  only  in  winter.  The  words  "  of  the  Cedars  "  for  Kidron  are  not 
worth  noticing,  even,  in  the  margin,  they  are  so  manifestly  a  misconception  of  the  Hebrew  "  Kidron."  A  garden. 
This  garden  (Gethsemane,  see  Matt.  26 :  36)  was  probably  not  far  above  the  Kidron  on  the  slope  of  the  Mount  of  Olives. 

2.  Knew  the  place.  It  was  a  place  where  Jesus  and  his  disciples  were  accustomed  to  retire  (an  enclosed 
piece  of  ground,  Matt.  26:  36,  Mark  14  :  32),  probably  the  olive-press  (Gethsemane)  of  some  friend  of  Jesus. 

3.  The  band  of  soldiers.  The  word  is  used  for  a  maniple  (about  two  hundred  men)  of  the  Roman  army. 
In  Acts  10:1,  it  is  probably  a  cohort,  or  three  maniples.  Here  it  maybe  loosely  used  for  a  sufficient  number  to 
repress  a  mob.  The  Jewish  leaders  would  not  have  arrested  Jesus  without  the  connivance  of  the  Roman  authoiilies. 
Otficers  from  the  chief  priests  and  the  Pharisees.  Police  officers.  The  Pharisees  are  named  as  the  sect 
principally  urging  on  the  measure. 

.5.  They  answered  him.  The  Jewish  part,  of  the  company.  The  Roman  soldiers  kept,  doubtless,  in  the 
background. 

6.  They  went  backward,  and  fell  to  the  grround.     The  .Jews,  not  the  Roman  soldiers. 

9.  The  word  might  be  fwlfilled.  In  his  prayer,  chap.  17  :  12.  The  escape  of  the  apostles  from  arrest  and 
execution  with  Jesus  was  a  part  of  that  arrangement  of  the  Lord's  protection  by  which  they  were  to  be  spared  to 
proclaim  his  truth.     None  of  them  were  to  be  lost  from  his  active  apostleship  but  Judas. 

10.  Simon  Peter  therefore  having  a  sword.  There  had  been  two  swords  in  the  supper-chamber  (Luke 
22  :  38) ;  and  Peter  had  probably,  taking  the  Lord's  words  (Luke  22  :  36)  literally,  carried  one  away  with  him  to  defend 
Jesus  against  attack.  John  gives  Peter's  name  here,  as  well  as  that  of  the  man  whose  ear  he  cut  off.  The  synoptics 
do  not  give  thera^  because  they  wrote  when  probably  both  were  living. 

11.  The  cup,  etc.  The  struggle  before  God  in  the  garden  was  now  over,  and  .Jesus  was  prepared  to  drink  the 
cup  of  sorrow  to  the  dregs.  Our  Lord  added  (Matt.  26:52)  to  his  command  to  Peter  the  apophthegm,  "they  that 
take  the  sword  shall  perish  with  the  sword,"  a  protest  against  all  violence  in  advancing  the  Redeemer's  kingdom. 

13.  The  band.  See  on  verse  3.  The  chief  captain.  The  Greek  word  which  translates  the  Latin  "  military 
tribune."    He  was  the  highest  military  officer  in  Jerusalem  under  the  procurator.    The  officers.    Police-officers. 


Christ  denied  of  Peter, 


ST.    JOIIX,    XVIII. 


and  shamefully  atused. 


13  And  led  him  away  to  Annas  first;  for  he  was 
father  in  law  to  Caiaphas,  which  was  tiie  high 
priest  that  same  year. 

14  Now  Caiaplias  was  he,  which  gave  counsel 
to  the  Jews,  that  it  was  expedient  that  one  man 
should  die  for  the  people. 

15  H  And  Simon  Peter  followed  Jesus,  and  so 
did  another  disciple:  that  disciple  was  known  unto 
the  high  priest,  and  went  in  with  Jesus  into  the 
palace  of  the  high  priest. 

16  But  Peter  stood  at  the  door  without.  Then 
went  out  that  other  disciple,  which  was  known 
unto  the  high  priest,  and  spake  unto  her  that  kept 
the  door,  and  brought  in  Peter. 

17  Then  saith  the  damsel  that  kept  the  door 
unto  Peter,  Art  not  thou  also  one  of  this  man's 
disciples  ?     He  saith,  I  am  not. 

18  And  the  servants  and  officers  stood  there, 
who  had  made  a  fire  of  coals;  for  it  was  cold:  and 
they  warmed  themselves:  and  Peter  stood  with 
them,  and  warmed  himself. 

19  II  The  high  priest  then  asked  Jesus  of  his 
disciples,  and  of  his  doctrine. 

20  Jesus  answered  him,  I  spake  openly  to  the 
world;  I  ever  taught  in  the  synagogue,  and  in  the 
temple,  whither  the  Jews  always  resort;  and  in 
secret  have  I  said  nothing. 

21  Why  askest  thou  me  ?  ask  them  which  heard 
me,  what  I  have  said  unto  them:  behold,  they 
know  what  I  said. 

22  And  when  he  had  thus  spoken,  one  of  the 
officers  which  stood  by  struck  Jesus  with  the  palm 
of  his  hand,  saying,  Answerest  thou  the  high  priest 
so? 

23  Jesus  answered  him.  If  I  have  spoken  evil, 
bear  witness  of  the  evil:  but  if  well,  why  smitest 
thou  me  ? 

24  Now  Annas  had  sent  him  bound  unto  Caia- 
phas the  high  priest. 

25  And  Simon  Peter  stood  and  warmed  himself. 
They  said  therefore  unto  him,  Art  not  thou  also 
one  of  his  disciples  ?  He  denied  it,  and  said,  I  am 
not. 

26  One  of  the  servants  of  the  high  priest,  being 
hits  kinsman  whose  ear  Peter  cut  off,  saith,  Did 
not  I  see  thee  in  the  garden  with  him  ? 

27  Peter  then  denied  again:  and  immediately 
the  cock  crew. 

28  H  Then  led  they  Jesus  from  Caiaphas  unto 
the  hall  of  judgment:  and  it  was  early;  and  they 
themselves  went  not  mto  the  judgment  hall,  lest 
they  should  be  defiled;  but  that  they  might  eat 
the  passover. 


and  the  officers  of  the  Jews,  seized  Jesus 

13  and  bound  him,  and  led  him  to  Annas 
first;  for  he  was  father  in  law  to  Caia- 
phas,  which   was  high  priest  that   year. 

14  Now  Caiaphas  was  he  which  gave  counsel 
to  the  Jews,  that  it  was  expedient  that 
one  man  should  die  for  the  people. 

15  And  Simon  Peter  followed  Jesus,  and 
so  did  another  disciple.  Now  that  disci- 
ple was  known  unto  the  high  priest,  and 
entej'ed  in  with  Jesus  into  the  court  of 

16  the  high  priest;  but  Peter  was  standing 
at  the  door  without.  So  the  other  disci- 
ple, which  was  known  unto  the  high 
priest,  went  out  and  spake  unto  her  that 

17  kept  the  door,  and  brought  in  Peter.  'I'he 
maid  therefore  that  kept  the  door  saith 
unto  Peter,  Art  thou  also  one  of  this 
man's    disciples?    He   saith,    1  am   not. 

18  Now  the  ^  servants  and  the  officers  were 
standing  there,  having  made  ^a  fire  of 
coals;  for  it  was  cold;  and  they  were 
warming  themselves:  and  I'eter  also  was 
with  them;  standing  and  warming  him- 
self. 

19  The  high  priest  therefore  asked  Jesus 

20  of  his  disciples,  and  of  his  teaching.  Je- 
sus answered  him,  I  have  spoken  openly 
to  the  woild;  I  ever  taught  in  ■* syna- 
gogues, and  in  the  temple,  where  all  the 
Jews  come  together;  and  in  secret  spake 

21  I  nothing.  Why  askest  thou  me  ?  ask 
them  that  have  heard  me,  what  I  spake 
unto  them:  behold,  these  know  the  things 

22  which  I  said.  And  when  he  had  said  this, 
one  of  the  officers  standing  by  struck 
Jesus  ''with  his  hand,  saying,  Answerest 

23  thou  the  high  priest  so  ?  Jesus  answered 
him.  If  I  have  spoken  evil,  bear  witness 
of  tlie  evil:  but  if  well,  why  smitest  thou 

24  me?  Annas  therefore  sent  him  bound 
unto  Caiaphas  the  high  priest. 

25  Now  Simon  Peter  was  standing  and 
warnnng  himself.  They  said  therefore 
unto  him.  Art  thou  also  one  of  his  disci- 
ples ?     He  denied,  and   said,   I   am   not. 

26  One  of  the  ^  servants  of  the  high  priest, 
being  a  kinsman  of  him  whose  ear  Peter 
cut  off,  saith,  Did  not  I  see  thee  in  the 

27  garden  with  him  ?  Peter  therefore  denied 
again;  and  straightway  the  cock  crew. 

28  They  lead  Jesus  therefore  from  Caia- 
phas into  the  ^palace:  and  it  was  early; 


Gr.  bond-servants.    ^  Gr.  a  fire  of  charcoal.    »  Gr.  synagogue.    *  Or,  icilh  a  rod.    ^  Gr.  Pratorium. 


13.  For  Annas  and  Caiaphas,  see  on  MaU.  26:3. 

14.  See  chap.  11:42. 

15.  Another  disiciple.     John  (compare  chap.  13  r23,  and  chap.  20:2). 
17.  For  the  order  of  Peter's  denials,  see  Matt.  26  :  69-75. 

19.  The  high  priest.  Annas.  Asked  Jesus.  There  was  no  need  of  asking.  All  Judaea  and  Galilee  knew 
what  was  his  teaching,  and  who  were  his  disciples.    Hence  our  Lord's  reply. 

22.  Answerest  thou  the  high  priest  S€>?    An  exclamation  of  anger  at  the  high  priest's  discomfiture. 

24.  Unto  CaiMphas.  He  also  was  high  priest,  and  probably  in  tlie  same  building  with  Annas.  Annus  prob- 
ably had  the  greater  reverence  paid  him,  and  Caiaphas  was  the  chief  administrator. 

28.  Palace,  Prajloriura,  in  which  the  Iloiuan  procurator  resided.  But  might  eat  the  passover.  If  we 
consider  our  Saviour's  last  supper  as  taking  place  with  the  Passover  meal,  then  this  phrase  refers  to  the  Passover 
week  generally  with  its  various  voluntary  peace-offerings,  especially  the  Khagigah  of  the  fifteenth  Nisan.  We  see 
in  2  Chron.  .30 :  22,  "  wayyokelu  eth  hamniocd  shivath  hayyamim  "  (and  they  ale  the  festival  seveji  days)  regarding 
this  very  feast  of  the  Passover.  The  I'assover  meal  had  been  eaten  on  its  regular  day,  the  fourteenth  Nisan;  but 
DOW  they  had  before  them  the  remaining  days  of  the  festival.  The  other  view,  that  they  were  still  to  cat  the  Pass- 
over meal,  and  hence  that  the  Lord's  Supper  of  the  evening  before  was  not  connected  with  the  Passover,  is  incon- 
sistent with  the  statements  of  the  synoptics,  who  expressly  identify  the  eating  before  the  Lord's  Supper  as  the 
Passover   (Matt.   20:17-19;  Mark   14:12-16;  Luke   22:8-13).    The    uotiou  that   either  the  synoptics  or  John  have 

244 


Jesns  accused 


ST.    JOIIX,    XVIII. 


before  Pilate. 


29  Pilate  then  went  out  unto  tliem,  and  said, 
Whit  accusation  bring  ye  against  tliis  man  ? 

oO  They  answered  and  said  unto  liini.  If  lie  were 
not  a  iiialt'factor,  we  would  not  have  delivered 
him  up  unto  thee. 

;]1  Then  said  Pilate  unto  them.  Take  ye  him, 
and  judge  him  according  to  your  law.  The  Jews 
therefore  said  unto  him,  It  is  not  lawful  for  us  to 
put  any  man  to  death: 

;J2  That  the  saying  of  .Jesus  might  be  fulfilled, 
which  he  spake,  signifying  what  death  he  should 
die. 

33  Then  Pilate  entered  into  the  judgment  hall 
again,  and  called  Jesus,  and  said  unto  him,  Art 
thou  the  King  of  the  Jews  ? 

34  Jesus  answered  him,  Sayest  thou  this  thing 
of  thyself,  or  did  others  tell  it  thee  of  me  ? 

35  Pilate  answered.  Am  I  a  Jew  ?  Thine  own 
nation  and  the  chief  priests  have  delivered  thee 
unto  me:  what  hast  thou  done  ? 

3(3  Jesus  answered,  My  kingdom  is  not  of  this 
world:  if  my  kingdom  were  of  this  world,  then 
would  my  servants  fight,  that  I  should  not  be 
delivered  to  the  Jews:  but  now  is  my  kingdom 
not  from  hence. 

37  Pilate  therefore  said  unto  him,  Art  thou  a 
king  then  '?  Jesus  answered,  Thou  sayest  that  I 
am  a  king.  To  this  end  was  I  born,  and  for  this 
cause  came  I  into  the  world,  that  I  should  bear 
witness  unto  the  truth.  Every  one  that  is  of  the 
truth  heareth  my  voice. 

3S  Pilate  saith  unto  him.  What  is  truth  ?  And 
when  he  had  said  this,  he  went  out  again  unto 
the  Jews,  and  saith  mito  them,  I  find  in  him  no 
fault  at  all. 

39  But  ye  have  a  custom,  that  I  shovild  release 
unto  you  one  at  the  passover:  will  ye  therefore 
that  I  release  unto  you  the  King  of  the  Jews  ? 

40  Then  cried  they  all  again,  saying,  Not  this 
man,  but  Barabbas.     Now  Barabbas  was  a  robber. 


and  they  themselves  entered  not  into  the 
1  palace,  that  they  might  not  be  defiled, 

29  biU  might  eat  the  passover.  Pilate  there- 
fore went  out  unto  them,  and  saith.  What 
accusation   bring  ye   against  this  man? 

30  They  answered  and  said  unto  him,  If  this 
man  were  not  an  evil-doer,  we  should  not 

31  have  delivered  him  up  unto  thee.  Pilate 
thei'efore  said  unto  them,  Take  him  your- 
selves, and  judge  him  according  to  your 
law.  The  Jews  said  unto  him.  It  is  not 
lawful  for  us  to  put  any  man  to  death: 

32  that  the  word  of  Jesus  might  be  fulfilled, 
which  he  spake,  signifying  by  what  man- 
ner of  death  he  should  die. 

33  Pilate  therefore  entered  again  into  the 
1  palace,  and  called  Jesus,  and  said  unto 
him,  Art  thou  the  King  of  the  Jews? 

34  Jesus  answered,  Sayest  thou  this  of  thy- 
self, or  did  others  tell  it  thee  concerning 

3.5  me  ?  Pilate  answered.  Am  I  a  Jew  ? 
Thine  own  nation  and  the  chief  priests 
delivered  thee  unto  me,   what  hast  thou 

36  done?  Jesus  answered:  My  kingdom  is 
not  of  this  world:  if  my  kingdomwere  of 
this  world,  then  would  my  "^  servants  fight, 
that  I  should  not  be  delivered  to  the  Jews: 
but  now  is  my  kingdom  not  from  hence. 

37  Pilate  therefore  said  unto  him,  Art  thou 
a  king  then?  Jesus  answered,  '^Thou 
sayest  that  I  am  a  king.  To  this  end  have 
I  been  born,  and  to  this  end  am  I  come 
into  the  world,  that  I  should  bear  witness 
unto  the  truth.     Every  one  that  is  of  the 

38  truth  heareth  my  voice.  Pilate  saith  unto 
him,  What  is  truth  ? 

And  when  he  had  said  this,  he  went  out 
again  unto  the  Jews,  and  saith  unto  them, 

39  I  find  no  crime  in  him.  But  ye  have  a 
custom,  that  I  should  release  unto  you 
one  at  the  passover:  will  ye  therefore  that 
I  release  unto  you  the  King  of  the  Jews  ? 

40  They  cried  out  therefore  again,  saying. 
Not  this  man,  but  Barabbas.  Now  Bar- 
abbas was  a  robber. 


1  Gr.  Praiorium.    Or,  officers  :  as  in  verses  3,  12,  18,  22.    »  Or,  Thou  sayest  it,  because  Ii 


king. 


made  a  mistake  regarding  the  day  (as  Meyer  teaches),  is  utterly  subversive  of  all  trust  in  the  evangelists  as  truth- 
ful narrators,  and  completely  destructive  of  belief  in  their  supply  of  memory  by  the  Spirit  of  truth  (.John  14 :  26,  and 
16:13).  During  the  feast-week  it  would  defile  the  Jews  to  enter  the  praetorium,  whence  leaven  had  not  been 
removed. 

39.  What  accusation,  etc.     Pilate  wished  a  formal  charge. 

30.  If  this  inan  -were  not,  etc.  The  Jews  do  not  wish  to  prefer  a  formal  charge,  and  hence  inform  Pilate 
that  they  had  found  him  in  their  court  an  evil-doer,  and  now  simply  wish  Pilate,  as  Roman  governor,  to  execute 
sentence. 

31.  Take  hiin  yourselves.  Pilate  throws  sentence  and  all  back  on  the  Jews.  It  is  not  la-\vful.  The 
Roman  power,  though  it  allowed  the  Jews  to  do  much  independently  in  the  way  of  trial  and  punishment,  did  not 
allow  them  to  punish  by  death.     That  was  reserved  for  the  Roman  tribunals. 

32.  The  word  of  Jesus.  Matt.  20:19.  Crucifixion  was  a  Roman  capital  punishment,  while  stoning  was  the 
Jewish  form. 

34.  Jesus  speaks,  not  as  a  criminal,  but  as  Pilate's  Lord. 

35.  Am  I  a  Jew  ?  Pilate  thus  acknowledges  that  others  caused  him  to  ask  that  question.  He  thus  puts  him- 
self in  the  false  position  of  a  Roman  magistrate  meddling  with  a  purely  Jewish  question  in  nothing  (according  to 
his  own  view)  affecting  his  government.     Pilate  knew  well  that  Jesus  claimed  no  earthly  kingdom. 

36.  Jesus  thoroughly  disclaims  all  interference  with  Roman  authority.  His  kingdom  was  on  another  and 
higher  plane. 

37.  Art  thou  a  kin;;  then?  This  is  sarcastic.  Thou  sayest  that  I  am  a  king:.  Jewish  style  for, 
"  Thou  sayest  what  is  true,  that  I  am  a  king."  To  this  end,  etc.  Jesus  adds  that  he  was  a  king  who  was  to 
win  subjects,  not  by  carnal  weapons,  but  by  witnessing  to  the  truth. 

38.  "What  is  truth  ?  An  impatient  response  of  a  sceptical  soul.  I  find  no  crime  in  him.  Jesus' 
acquittal  and  Pilate's  condemnation.  At  this  point  in  John's  narrative  we  may  insert  the  sending  of  Jesus  to  Herod 
(Luke  23:6-16). 

39.  40.  See  Matt.  27  :  15-26. 


245 


Christ  is  sconrged,  crowned 


ST.    JOHN,    XIX. 


with  thorns,  and  beaten. 


CHAPTER    XrX. 


1.  Christ  is  sconrged,  crowned  with  thorns,  and  beaten.  4.  Pilate  is  desirous  to  release  him,  but  being  overcome 
with  the  outrage  of  the  Jews,  he  delivered  him  to  be  crucified.  23.  They  cast  lots  for  his  garments.  26.  He 
commendeth  his  mother  to  John.  28.  He  dieth.  31.  His  side  is  pierced.  38.  He  is  buried  by  Joseph  and 
Nicodemus. 


1  Then  Pilate  therefore  took  Jesus,  and 
scourged  him. 

2  And  the  soldiers  platted  a  crown  of  thorns, 
and  put  it  on  his  head,  and  they  put  on  him  a 
purple  robe, 

3  And  said,  Hail,  King  of  the  Jews!  and  they 
smote  liim  with  their  hands. 

4  Pilate  therefore  went  forth  again,  and  saith 
unto  them,  Behold,  I  bring  him  forth  to  you,  that 
ye  may  know  that  I  find  no  fault  in  him. 

.5  'I'hen  came  Jesus  forth,  wearing  the  crown  of 
thorns,  and  the  purple  robe.  And  Pilate  saith 
unto  them,  Behold  the  man! 

6  When  the  cliief  priests  therefore  and  officers 
saw  him,  they  cried  out,  saying.  Crucify  /ii)n,  cru- 
cify him.  Pilate  saith  unto  them.  Take  ye  him, 
and  crucify  him  :  for  I  find  no  fault  in  him. 

7  The  Jews  answered  him,  We  have  a  law,  and 
by  our  law  he  ought  to  die,  because  he  made  him- 
self the  Son  of  God. 

8  IT  When  Pilate  therefore  heard  that  saying, 
he  was  the  more  afraid ; 

9  And  went  again  into  the  judgment  hall,  and 
saith  unto  Jesus,  Whence  art  thou?  But  Jesus 
gave  him  no  answer. 

10  Then  saith  Pilate  unto  him,  Speakest  thou 
not  unto  me  ?  knowest  thou  not  that  I  have  power 
to  crucify  thee,  and  have  power  to  release  thee  ? 

11  Jesus  answered,  Thou  couldest  have  no 
power  at  all  against  me,  except  it  were  given  thee 
from  above:  therefore  he  that  delivered  me  unto 
thee  hath  the  greater  sin. 

12  And  from  thenceforth  Pilate  sought  to  re- 
lease him:  but  the  Jews  cried  out,  saying.  If  thou 
let  this  man  go,  thou  art  not  Caesar's  friend:  who- 
soever maketh  himself  a  king  speaketh  against 
Caesar. 

13  IT  When  Pilate  therefore  heard  that  saying, 
he  brought  Jesus  forth,  and  sat  down  in  the  judg- 
ment seat  in  a  place  that  is  called  the  Pavement, 
but  in  the  Hebrew,  Gabbatha. 

14  And  it  was  the  preparation  of  the  passover, 
and  about  the  sixth  hour:  and  he  saith  unto  the 
Jews,  Behold  your  King! 


1  Thex  Pilate  therefore  took  Jesus,  and 

2  scourged  him.  And  the  soldiers  plaited  a 
crown  of  thorns,  and  put  it  on  his  head, 
and  arrayed  him  in   a   purple  garment ; 

3  and  they  came  unto  him,  and  said,  Hail, 
King  of  the  Jews!  and  they  struck  him 

4  1  with  their  hands.  And  Pilate  went  out 
again,  and  saith  unto  them.  Behold,  I 
bring  him  out  to  you,  that  ye  may  know 

5  that  I  find  no  crime  in  him.  Jesus  there- 
fore came  out,  wearing  the  crown  of 
thorns  and  the  purple  garment.  And 
Pilate  saith  unto  them,  Beliold,  the  man! 

6  When  therefore  the  chief  priests  and  the 
officers  saw  him,  they  cried  out,  saying. 
Crucify  him,  crucify  him.  Pilate  saith 
unto  them,  Take  him  yourselves,  and 
crucify  him :  for  I  find  no  crime  in  him. 

7  The  Jews  answered  him,  We  have  a  law, 
and  by  that  law  he  ought  to  die,  because 

8  he  made  himself  the  Son  of  God,  When 
Pilate  therefore  heard  this  saying,  he  was 

9  the  more  afraid ;  and  he  entered  into  the 
'■^palace  again,  and  saith  unto  Jesus, 
Whence  art  thou  "?     But  Jesus  gave  him 

10  no  answer.  Pilate  therefore  saith  unto 
him,  Speakest  thou  not  unto  me  ?  know- 
est thou  not  that  I  have  ^  power  to  release 
thee,  and  have  **  power  to  crucify  thee  ? 

11  Jesus  answered  him,  Thou  wouldest  have 
no  **  power  against  me,  except  it  were 
given  thee  from  above :  therefore  he  that 
delivered  me  unto  thee  hath  greater  sin. 

12  Upon  this  Pilate  sought  to  release  him: 
but  the  Jews  cried  out,  saying.  If  thou 
release  this  man,  thou  art  not  Caesar's 
friend:  every  one  that  maketh  himself  a 

13  king  •*  speaketh  against  Cajsar.  When 
Pilate  therefore  heard  these  words,  he 
brought  Jesus  out,  and  sat  down  on  the 
jutlgement-seat  at  a  place  called  The 
Pavement,    but    in    Hebrew,    Gabbatha. 

14  Now  it  was  the  Preparation  of  the  pass- 
over:  it  was  about  the  sixth  hour.     And 


Or,  ivilk  rods.    ^  Gr.  Prcetori 


s  Or,  authority.    *  Or,  opposeth  Ccesar. 


1-3.  See  MaU.  27  :  26-30. 

4.  Pilate  went  out  again  from  the  prsetorium  to  the  Jews  assembled  before  the  building.  It  was  Pilate's 
last  feeble  attempt  to  release  Jesus.  I  find  no  crime  in  him.  Pilate  thus  lays  emphasis  ou  lua  own  condemna- 
tion. 

5.  Bi^hoUl,  the  man  !     He  certainly  cannot  be  considered  as  claimine;  to  be  a  king. 
3.  Take  him  yourselves,  and  crucify  him.     A  desperate  appeal. 

8.  He  was  the  more  afraid.  His  superstition  (not  faith)  was  aroused  at  the  announcement  that  Jesus 
claimed  to  be  the  Son  of  God. 

9.  Whence  art  thou?    A  pettish  question,  from  a  man  angry  with  his  circumstances. 

11.  We  read  this  answer  of  Jesus  thus  :  "  Thou  wouldest  have  no  authority  against  me  "  (as  Messiah),  "  except 
it  were  given  Ihee  "  (of  God)  "  from  above.  Because  of  this  "  (which  the  high  priest  well  knew),  "  Caiaphas  "  (and 
the  .Jews)  "  has  sinned  more  than  thou."  The  Jews  had  given  up  one  whom  they  inwardly  knew  was  the  Messiah, 
but  Pilate  was  about  to  put  to  death  an  innocent  person.     The  former  was  the  greater  sin. 

12.  The  weakness  of  Pilate  is  seen  in  his  allowing  such  outcries  from  the  Jews. 

13.  Gabbatha.  Simply  "  high  place."  Josephus  calls  the  town  of  Gibbethon,  Gabatho.  It  is  a  derivative  of 
the  verb  Giilink. 

14.  Preparation  of  the  passover.  Preparation  day  of  the  sabbath  of  Passover  week;  i.e.,  Friday.  The 
sixth  hour.    Comparison  with  the  other  evangelists  shows  that  this  is  an  error  in  transcription,  an  error  very  easily 

246 


The  crucifixion 


ST.    JOIIX,    XTX. 


of  Christ. 


15  But  they  cried  out,  Away  with  him,  away 
with  him,  crucify  liim.  Pilate  saith  unto  them, 
JShall  I  crucify  your  King  ?  The  chief  priests  an- 
swered, We  have  no  king  but  Caesar. 

16  Then  dehvered  he  him  therefore  unto  them 
to  be  crucified.  And  they  took  Jesus,  and  led 
Jtiia  away. 

17  And  he  bearing  his  cross  went  forth  into  a 
place  called  the  place  of  a  skull,  which  is  called  in 
the  Hebrew  Golgotha: 

IS  Where  they  crucified  him,  and  two  other 
with  him,  on  either  side  one,  and  Jesus  in  the 
midst. 

19  And  Pilate  wrote  a  title,  and  put  it  on  the 
cross.  And  the  writing  was,  JE.SUS  OF  NAZA- 
KETH  THE  KING  OF  THE  JEWS. 

20  This  title  then  read  many  of  the  Jews:  for 
the  place  where  Jesus  was  crucified  was  nigh  to 
the  city:  and  it  was  written  in  Hebrew,  and 
Greek,  and  Latin. 

21  Then  said  the  chief  priests  of  the  Jews  to 
Pilate,  Write  not,  The  King  of  the  Jews;  but  that 
he  said,  I  am  King  of  the  Jews. 

22  Pilate  answered.  What  I  have  written  I  have 
written. 

23  II  Then  the  soldiers,  when  they  had  crucified 
Jesus,  took  his  garments,  and  made  four  parts,  to 
every  soldier  a  part;  and  also  his  coat:  now  the 
coat  was  without  seam,  woven  from  the  top 
throughout. 

24  They  said  therefore  among  themselves,  Let 
us  not  rend  it,  but  cast  lots  for  it,  whose  it  shall 
be:  that  the  scripture  might  be  fulfilled,  which 
saith,  Tliey  parted  my  raiment  among  them,  and 
for  my  vesture  they  did  cast  lots.  These  things 
therefore  the  soldiers  did. 

25  1  Now  there  stood  by  the  cross  of  Jesus  his 
mother,  and  his  mothers  sister,  Mary  the  wife  of 
Cleophas,  and  Mary  Magdalene. 

26  When  Jesus  therefore  saw  his  mother,  and 
the  disciple  standing  by,  whom  he  loved,  he  saith 
unto  his  mother,  Woman,  behold  thy  son! 

27  Then  saith  he  to  the  disciple.  Behold  thy 
mother!  And  from  that  hour  that  disciple  took 
her  unto  his  own  home. 

28  1"  After  this,  Jesus  knowing  that  all  things 
were  now  accomplished,  that  the  scripture  might 
be  fulfilled,  saith,  I  thirst. 

29  Now  there  was  set  a  vessel  full  of  vinegar: 
and  they  filled  a  spunge  with  vinegar,  and  put  it 
upon  hyssop,  and  put  it  to  his  mouth. 

30  When  Jesus  therefore  had  received  the  vine- 
gar, he  said.  It  is  finished:  and  he  bowed  his 
head,  and  gave  up  the  ghost. 


lie  saith  unto    the    .Tews,   Behold,   your 

15  King!  They  therefore  cried  out.  Away 
with  him,  away  with  him,  crucify  him. 
Pilate  saith  unto  them.  Shall  I  crucify 
your  King  ?     The  chief  priests  answered, 

16  We  have  no  king  but  Ci«sar.  Then  there- 
fore he  delivered  him  unto  them  to  be 
crucified. 

17  They  took  Jesus  therefore :  and  he 
went  out,  bearing  the  cross  for  himself, 
luito  the  place  called  The  place  of  a 
skull,   which   is   called   in   Hebrew    Gol- 

18  gotha:  Mhere  they  crucified  him,  and 
with  him  two  others,  on  either  side  one, 

19  and  Jesus  in  the  midst.  And  Pilate  wrote 
a  title  also,  and  put  it  on  the  cross.  And 
there  Avas  written,  jesus  of  nazareth, 

20  THE      KING     OF     THE    JEWS.        Tllis    title 

therefore  read  many  of  the  Jews :  i  for  the 
place  where  Jesus  was  crucified  was  nigh 
to  the  city :  and  it  was  written  in  Hebrew, 

21  and  in  Latin,  and  in  Greek.  The  chief 
priests  of  the  Jews  therefore  said  to  Pi- 
late, Write  not,  The  King  of  the  Jews; 
but,  that  he  said,  1  am  King  of  the  Jews. 

22  Pilate  answered.  What  I  have  written  I 
have  written. 

23  The  soldiers  therefore,  when  they  had 
crucified  Jesus,  took  his  garments,  and 
made  four  parts,  to  every  soldier  a  pait; 
and  also  the  -coat:  now  the  -coat  was 
without    seam,     woven     from     the     top 

24  throughout.  They  said  therefore  one  to 
another,  Let  us  not  rend  it,  but  cast  lots 
for  it,  whose  it  shall  be:  that  the  scripture 
might  be  fulfilled,  which  saith. 

They  parted  my  garments  among  them, 

Anil  upon  my  vesture  did  they  cast  lots. 

These  things   therefore  the  soldiers  did. 

25  But  there  were  standing  by  the  cross  of 
Jesus  his  mother,  and  his  mother's  sister, 
Mary  the  wife  of  Clopas,  and  Mary  Mag- 

26  dalene.  When  Jesus  therefore  saw  his 
mother,  and  the  disciple  standing  by, 
whom  he  loved,  he  saith  unto  his  mother, 

27  Woman,  behold,  thy  son!  Then  saith  he 
to  the  disciple.  Behold,  thy  mother!  And 
from  that  hoiu-  the  disciple  took  her  unto 
his  own  ho)ne. 

28  After  this  Jesus,  knowing  that  all 
things  are  now  finished,  that  the  scripture 
might   be   accomplished,   saith,    I   thirst. 

29  There  was  set  there  a  vessel  full  of  vin- 
egar: so  they  put  a  sponge  full  of  the 
vinegar  upon  hyssop,  and  brought  it  to 

30  his  mouth.  When  Jesiis  therefore  had 
received  the  vinegar,  he  said.  It  is  fin- 
ished: and  he  bowed  his  head,  and  gave 
up  his  spirit. 


Or,  for  the  place  of  the  city  where  Jesus  was  crucified  was  nigh  at  hand.     ^  Or,  tunic. 


made  in  numbers.  The  characters  for  3  and  6  are  very  similar.  Some  suppose  that  John  used  the  Roniati  mode  of 
reckonlna;  from  midnight,  but  thia  la  difficult  to  establish.  Our  Lord  was  crucified  about  nine  o'clocli  in  the  morn- 
ing (the  third  hour).  Behold,  your  King!  A  taunt  to  the  Jews.  He  is  going  to  yield,  as  the  weaker  party; 
and  so  h2  revenges  himself  by  a  taunt. 

15.  Shall  I  crucify  your  King?    See  preceding  remark. 

17.  They  took  Jesus  therefore.    For  the  details  of  the  crucifixion,  see  on  Matt.  27 :  31-56. 

84.  Pa. '2-2:  18. 

2.5.  Some  hold  "  ^rary,  the  wife  of  Clopas,"  to  be  the  name  of  "  his  mother's  sister."  Others  think  these  were 
two  distinct  persons,  and  that  "  his  mother's  sister  "  was  Salome,  the  mother  of  James  and  John  (from  Mark  15  :  40). 
The  Teshito  version  confirms  this  latter  view  by  putting  "  and  "  between  "  his  mother's  aister  "  and  "  Mary,  the  wife 
of  Clopas." 


24r 


Mary  Magdalene  cometh 


ST.    JOIIX,    XX. 


to  the  sepulchre. 


31  The  .Jews  therefore,  because  it  was  the  prep- 
aration, that  the  bodies  should  not  remain  ujjon 
the  cross  on  the  sabbath  day,  (for  that  sabbath  day 
was  an  high  day,)  besought  Pilate  that  their  legs 
might  be  broken,  and  that  they  might  be  taken 
away. 

32  Then  came  the  soldiers,  and  brake  the  legs 
of  the  first,  and  of  the  other  which  was  crucified 
with  him. 

;i"5  But  when  they  came  to  Jesus,  and  saw  that 
he  was  dead  already,  they  brake  not  his  legs: 

."U  But  one  of  the  soldiers  with  a  spear  pierced 
his  side,  and  forthwith  came  there  out  blood  and 
water. 

3.J  And  he  that  saw  it  bare  record,  and  his  rec- 
ord is  true:  and  he  knoweth  that  he  saith  true, 
that  ye  might  believe. 

36  For  these  things  were  done,  that  the  scrip- 
ture should  be  fulfilled,  A  bone  of  him  shall  not 
be  broken. 

37  And  again  another  scripture  saith.  They 
shall  look  on  him  whom  they  pierced. 

38  1  And  after  this  Joseph  of  Arimathfea,  being 
a  disciple  of  Jesus,  but  secratly  for  fear  of  the 
Jews,  besought  Pilate  that  he  might  take  away 
the  body  of  Jesus:  and  Pilate  gave  hhn  leave. 
He  came  therefore,  and  took  the  body  of  Jesus. 

39  And  there  came  also  Nicodemus,  which  at 
the  first  came  to  Jesus  by  night,  and  brought  a 
mixture  of  myrrh  and  aloes,  about  an  hundred 
pound  welfjiif. 

40  Then  took  thoy  the  body  of  Jesus,  and 
wound  it  in  linen  clothes  with  the  spices,  as  the 
manner  of  tlie  Jews  is  to  bury. 

41  Now  in  the  place  where  he  was  crucified 
there  was  a  garden;  and  in  the  garden  a  new 
sepulchre,  wherein  was  never  man  yet  laid. 

42  There  laid  they  Jesus  therefore  because  of 
the  Jews'  preparation  day  ;  for  the  sepulchre  was 
nigh  at  hand. 


31  The  Jews  therefore,  because  it  was  the 
Preparation,  that  the  bodies  should  not 
remain  on  the  cross  upon  the  sabbath  (for 
the  day  of  that  sabbath  was  a  high  darj), 
asked  of  Pilate  that  their  legs  might  be 
broken,   and   tliat  they  might   be  "taken 

32  away.  The  soldiers  therefore  came,  and 
brake  the   legs   of  the   first,  and   of  the 

33  other  which  was  crucified  with  him:  but 
when  they  came  to  Jesus,  and  saw  that 
he  was  dead  already,  they  brake  not  his 

;34  legs:  howbeit  one  of  the  soldiers  with  a 
spear  pierced   his   side,   and   straightway 

35  there  came  out  blood  and  water.  And  he 
that  hath  seen  hath  borne  witness,  and 
his  witness  is  true:  and  he  knoweth  that 
lie  saith  true,  that  ye  also  may  believe. 

36  For  these  things  came  to  pass,  that  the 
scripture  might   be   fulfilled,  A   bone   of 

37  him  shall  not  be  ^  broken.  And  again  an- 
other scripture  saith.  They  shall  look  on 
him  whom  they  pierced. 

38  And  after  these  things  Joseph  of  Ari- 
mathsea,  being  a  disciple  of  Jesus,  but  se- 
cretly for  fear  of  the  Jews,  asked  of  Pilate 
that  he  might  take  away  the  body  of  Je- 
sus: and  Pilate  gave  him  leave.     He  came 

39  therefore,  and  took  away  his  body.  And 
there  came  also  Nicodenuis,  he  who  at 
the  first  came  to  him  by  night,  bringing 
a  -2  mixture  of  myrrh  and  aloes,  about  a 

40  hundred  pound  weight.  So  they  took  the 
body  of  Jesus,  and  bound  it  in  linen  cloths 
with   the    spices,   as   the   custom   of  the 

41  Jews  is  to  bury.  Now  in  the  place  where 
he  was  crucified  there  was  a  garden;  and 
in  the  garden  a  new  tomb  wherein  was 

42  never  man  yet  laid.  There  then  because 
of  the  Jews'  Preparation  (for  the  tomb 
was  nigh  at  hand)  they  laid  Jesus. 


Or,  crushed.    ^  gome  ancient  authorities  read  roll. 


•SI.  The  diiy  of  that  sabbath  was  a  high  clay.     Because  it  was  the  sabbath  occurring  in  rassover  weeii. 
That  their  legs  might  be  broken.     To  expedite  death. 

35.  And  he  knoweth  that  lie  saith    true,  that  ye  also  may  believe;   i.e.,  and  he  affirms  that  his 
whole  object  in  telling  these  true  incidents  is  your  faith. 

36.  The  scripture.     Exod.  12:  46,  and  I's.  34;  20. 

37.  Another  scripture.     Zech.  12:10. 
38-42.     See  Matt.  27  :  r)7-fiO. 

39.  About  a  hundred  pound  weight.    A  costly  offering  of  a  rich  disciijle  (Isa.  53:  9). 


CHAPTER    XX. 


1.  Mary  cometh  to  the  septilohre :  3.  so  do  Peter  and  John,  ignorant  of  the  resurrection. 
Mary  Magdalene,  19,  and  to  his  disciples.  24,  The  incredulity,  and  confessio: 
scripture  is  sufficient  to  salvation. 


11.  Jesns  appeareth  to 
of   Thomas.      30.  The 


1  The  first  dmj  of  the  week  cometh  Mary  Mag- 
dalene early,  when  it  was  yet  dark,  unto  the  sepiil- 
chre,  and  seeth  the  stone  taken  away  from  the 
sepulchre. 

2  Then  she  runneth,  and  cometh  to  Simon  Peter, 
and  to  the  other  disciple,  whom  Jesus  loved,  and 
saith  unto  them,  They  have  taken  away  the  Lord 
out  of  the  sepulchre,  and  we  know  not  where  they 
have  laid  him. 

3  Peter  therefore  went  forth,  and  that  other  dis- 
ciple, and  came  to  the  sepulchre. 


1  Now  on  the  first  day  of  the  week  cometh 
Mary  Magdalene  early,  while  it  was  yet 
dark,  unto  the  tomb,  and  seeth  the  stone 

2  taken  away  from  the  tomb.  She  runneth 
therefore,  and  cometh  to  Simon  I'eter, 
and  to  the  other  disciple,  whom  .lesus 
loved,  and  saith  unto  them.  They  have 
taken  away  the  Lord  out  of  the  tomb,  and 
we  know  not  where  they  have  laid  him. 

3  Peter  therefore  went  fortli,  and  the  other 
disciple,  and  they  went  toward  the  tomb. 


1.  See  on  Matt.  28  : 1.    Also  see  on  Matthew  for  the  order  of  appearances  after  the  resurrection. 

2.  We  know  not.     This  shows  that  Mary  had  not  been  alone  at  the  tomb. 

248 


m 


m'u 


I 

m 


lAu^AWi 


Appearance  to  Mary  Magdalene 


Christ's  resurrection 


ST.    JOHN,    XX. 


from  the  dead 


4  So  they  ran  both  together:  and  the  other  dis- 
ciple did  outrun  Peter,  and  came  first  to  tlie 
sepulchre. 

5  And  he  stooping  down,  and  looking  in,  saw  the 
linen  clothes  lying;  yet  went  he  not  in. 

6  Then  coraeth  Simon  Peter  following  him,  and 
went  into  the  sepulclire,  and  seeth  the  linen  clothes 
lie, 

7  And  the  napkin,  that  was  about  his  head, 
not  lying  with  the  linen  clothes,  but  wrapped  to- 
gether in  a  place  by  itself. 

8  Then  went  in  also  that  other  disciple,  which 
came  first  to  the  sepulchre,  and  he  saw,  and  be- 
lieved. 

9  For  as  yet  they  knew  not  the  scripture,  that  he 
must  rise  again  from  the  dead. 

10  Then  "the  disciples  went  away  again  unto 
their  own  home. 

11  IF  But  Mary  stood  without  at  the  sepulchre 
weeping:  and  as  she  wept,  she  stooped  down,  and 
looked  into  the  sepulchre, 

12  And  seelh  two  angels  in  white  sitting,  the  one 
at  the  head,  and  the  other  at  the  feet,  where  the 
body  of  .Jesus  had  lain. 

1.3  And  they  say  unto  her.  Woman,  why  weepest 
thou  ?  She  saith  unto  them,  Because  they  have 
taken  away  my  Lord,  and  I  know  not  where  they 
have  laid  him. 

14  And  when  she  had  thus  said,  she  turned  her- 
self back,  and  saw  Jesus  standing,  and  knew  not 
that  it  was  Jesus. 

15  Jesus  saith  unto  her,  Woman,  why  weepest 
thou  ?  mJioui  seekest  thou  ?  She,  supposing  him 
to  be  the  gardener,  saith  unto  him.  Sir,  if  thou 
have  borne  him  hence,  tell  me  where  thou  hast 
laid  him,  and  I  will  take  him  away. 

16  Jesus  saith  unto  her,  Mary.  She  turned 
herself,  and  saith  unto  him,  Rabboni ;  which  is  to 
say,  Master. 

17  Jesus  saith  unto  her.  Touch  me  not;  for  I 
am  not  yet  ascended  to  my  Father:  but  go  to  my 
brethren,  and  say  unto  them,  I  ascend  unto  my 
Father,  and  your  Father;  and  ^oray  God,  and  your 
God. 

18  Mary  Magdalene  came  and  told  the  disciples 
that  she  had  seen  the  Lord,  and  that  he  had  spoken 
these  things  unto  her. 

19  IT  Then  the  same  day  at  evening,  being  the 
first  day  of  the  week,  when  the  doors  were  shut 
where  the  disciples  were  assembled  for  fear  of  the 
Jews,  came  Jesus  and  stood  in  the  midst,  and 
saith  unto  them,  Peace  be  unto  you. 

20  And  when  lie  had  so  said,  he  shewed  unto 
them  his  hands  and  his  side.  Then  were  the  dis- 
ciples glad,  when  they  saw  the  Lord. 

21  Then  said  Jesus  to  them  again.  Peace  be  unto 
you :  as  my  Father  hath  sent  me,  even  so  send  I 
you. 

22  And  when  he  had  said  this,  he  breathed  on 
them,  and  saith  unto  them,  Receive  ye  the  Holy 
Ghost: 


4  And  they  ran  both  together :  and  the  other 
disciple  outran  Peter,  and  came  first  to  the 

5  tomb ;  and  stooping  and  looking  in,  he 
seeth  the  linen  cloths  lying;  yet  entered  he 

6  not  in.  Simon  Peter  therefore  also  com- 
eth,  following  him,  and  entered  into  the 
tomb;  and  he  beholdeth  the  linen  cloths 

7  lying,  and  the  napkin,  that  was  upon  his 
head,  not  lying  with  the  linen  cloths,  but 

8  rolled  up  in  a  place  by  itself.  Then  en- 
tered in  therefore  the  other  disciple  also, 
which  came  first  to  the  tomb,  and  he  saw, 

9  and  believed.  For  as  yet  they  knew  not 
the  scripture,  that  he  must  rise  again  from 

10  the  dead.  So  the  disciples  went  away 
again  unto  their  own  home. 

11  "But  Mary  was  standing  without  at  the 
tomb    weeping:    so,    as    she    wept,    she 

12  stooped  and  looked  into  the  tomb  ;  and 
she  beholdeth  two  angels  in  white  sitting, 
one  at  the  head,  and  one  at  the  feet,  where 

13  the  body  of  Jesus  had  lain.  And  they  say 
unto  her.  Woman,  why  weepest  thou  ? 
She  saith  unto  them.  Because  they  have 
taken  away  my  Lord,   and   I  know   not 

14  where  they  have  laid  him.  When  she  had 
thus  said,  she  turned  herself  back,  and 
beholdeth  Jesus  standing,  and  knew  not 

15  that  it  was  Jesus.  Jesus  saith  unto  her. 
Woman,  why  weepest  thou  ?  whom  seek- 
est thou  ?  She,  supposing  him  to  be  the 
gardener,  saith  unto  him.  Sir,  if  thou 
hast  borne  him  hence,  tell  me  where  thou 
hast  laid  him,  and  I  will  take  him  away. 

16  Jesus  saith  mito  her,  Mary.  She  turneth 
herself,  and  saith  unto  him  in   Hebi-ew, 

17  Rabboni;  which  is  to  say,  ^  Master.  Jesus 
saith  to  her,  ^  Touch  me  not;  for  I  am  not 
yet  ascended  unto  the  Father:  but  go  unto 
my  brethren,  and  say  to  them,  I  ascend 
unto  my  Father  and  your  Father,  and  my 

18  God  and  your  God.  Mary  Magdalene 
Cometh  and  telleth  the  disciples,  1  have 
seen  the  Lord;  and  how  that  he  had  said 
these  things  unto  her. 

19  When  therefore  it  was  evening,  on  that 
day,  the  first  day  of  the  week,  and  when 
the  doors  were  shut  where  the  disciples 
were,  for  fear  of  the  Jews,  Jesus  came 
and  stood  in   the  midst,  and  saith  unto 

20  them.  Peace  be  unto  you.  And  when  he 
had  said  this,  he  shewed  unto  them  his 
hands  and  his  side.  The  disciples  there- 
fore were  glad,  when  they  saw  the  Lord. 

21  Jesus  therefore  said  to  them  again.  Peace 
be  unto  you:  as  the  Father  hath  sent  me, 

22  even  so  send  I  you.  And  when  he  had 
said  this,  he  breathed  on  them,  and  saith 
unto  them.  Receive  ye  the  ^  Holy  Ghost : 

2:3  whose  soever  sins  ye  forgive,  they  are  for- 


Or,  Teacher.    '  Or,  Take  not  hold  on  me.    '  Or,  Holy  Spirit. 


7.  But  rolled  up  in  a  place  by  itself.     The  exactness  of  an  eye-witness. 

17.  Touch  me  not.  Jesus  had  declared  (chap.  14:  12;  16:  16)  that  he  would  go  to  the  Father,  and  then  in  a 
little  while  corae  again  to  his  disciples,  meaning  that  he  would  come  by  his  spirit  (chap.  14:  16-18).  Mary  seems 
to  have  considered  his  presence  after  his  resurrection  as  this  coming,  and  runs  to  grasp  him  in  joy  and  worship. 
Jesus  gently  rebukes  her  by  saying,  "  Touch  me  not:  this  is  not  a  time  for  intimate  communion,  nor  is  this  my  promised 
coming ;  /or  lam  not  yet  ascended  to  my  Father,  and  my  promised  coming  was  to  be  after  that."  Christ's  appearance 
after  his  resurrection  was  only  to  fulfil  his  work  by  commissioning  the  witnesses  (1  Cor.  16 : 4-9,  Acts  1 :  2,  3). 

20.  His  hands  and  his  side,  pierced  by  the  spear  and  nails. 

8)S.  He  breathed  on  thein.     A  symbolic  act. 

%Z.  A  special  promise  made  to  thoi^e  on  whom  Christ  breathed,  and  not  to  all  the  church,  nor  to  all  Christiaa 
ministers.    It  was  part  of  the  apostolic  preparation. 

249 


Christ 


ST.    JOnX,    XXL 


to  his  disciples. 


23  Whosesoever  sins  ye  remit,  they  are  remitted 
unto  them;  and  whosesoever  sins  ye  retain,  they 
are  retained. 

24  TT  But  Thomas,  one  of  the  twelve,  called 
Didymus,  was  not  with  them  when  Jesus  came. 

25  The  other  disciples  therefore  said  unto  him, 
"We  have  seen  the  Lord.  But  he  said  unto  them, 
Except  1  shall  see  in  his  hands  the  print  of  the 
nails,  and  put  my  finger  into  the  print  of  the  nails, 
and  thrust  my  hand  into  his  side,  I  will  not 
believe, 

26  IT  And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them:  then  came 
Jesus,  the  doors  being  shut,  and  stood  in  the  midst, 
and  said,  Peace  he  unto  you. 

•  27  Then  saith  he  to  Thomas,  Reach  hither  thy 
finger,  and  behold  my  hands;  and  reach  hither 
thy  hand,  and  thrust  it  into  my  side :  and  be  not 
faithless,  but  believing. 

28  And  Thomas  answered  and  said  vmto  him. 
My  Lord  and  my  God. 

29  Jesus  saith  unto  him,  Thomas,  because  thovi 
hast  seen  me,  thou  hast  believed :  blessed  are  they 
that  have  not  seen,  and  yet  have  believed. 

30  1  And  many  other  signs  truly  did  Jesus  in 
the  presence  of  his  disciples,  which  are  not  written 
in  this  book: 

31  But  these  are  written,  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God ;  and  that 
believing  ye  might  have  life  through  his  naine. 


given  luito  them :  whose  soever  sins  ye  re- 
tain, they  are  retained. 

24  But  Thomas,  one  of  the  twelve,  called 
i  Didymus,  was  not  with  them  when  Jesus 

25  came.  The  other  disciples  therefore  said 
unto  him.  We  have  seen  the  Lord.  But 
he  said  unto  them,  except  I  shall  see  in 
his  hands  the  print  of  the  nails,  and  put 
my  finger  into  the  print  of  the  nails,  and 
put  my  hand  into  his  side,  1  will  not  be- 
lieve. 

26  And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them, 
Jesus  cometh,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said.  Peace  be  unto 

27  you.  Then  saith  he  to  Thomas,  Reach 
hither  thy  finger,  and  see  my  hands;  and 
reach  hither  thy  hand,  and  put  it  into  my 
side:  and  be  not  faitliless,  but  believing. 

28  Thomas  answered  and  said  unto  him.  My 

29  Lord  and  my  God.  Jesus  saith  unto  him. 
Because  thou  hast  seen  me,  -thou  hast 
believed:  blessed  are  they  that  have  not 
seen,  and  yet  have  believed. 

30  Many  other  signs  therefore  did  Jesus  in 
the  presence  of   the  disciples,  which  are 

31  not  written  in  this  book :  but  these  are 
written,  that  ye  may  believe  that  Jesus  is 
the  Christ,  the  Son  of  God;  and  that  be- 
lieving ye  may  have  life  in  his  name. 


>  That  is,  Twin.    "  Or,  kast  thou  believed  f 


24.  Thomas,     Didymus  is  tlie  Greelj  translation  (i.e.,  twin). 

27.  See  my  hanils.     By  tlie  toucli  helping  the  eye. 

28.  My  Liord  and  my  God.     The  notion  that  this  is  an  exclamation  is  absurd.    Neither  the  circumstances  nor 
the  Greek  words  permit  such  an  interpretation.    It  is,  simply,  "  Thou  art,  indeed,  my  Lord  and  my  God." 


CHAPTER    XXI. 

1.  Christ  appearing  again  to  his  disciples  was  known  of  them  by  the  great  dranght  of  fishes.  12.  He  dineth  with 
them :  15.  earnestly  commandeth  Peter  to  feed  his  lambs  and  sheep :  18.  foretelleth  him  of  his  death ! 
22.  rebuketh  his  curiosity  touching  John.     25.  The  conclusion. 


1  After  these  things  Jesus  shewed  himself 
again  to  the  disciples  at  the  sea  of  Tiberias ;  and 
on  this  wise  shewed  he  himself. 

2  There  were  together  Simon  Peter,  and  Thomas 
called  Didymus,  and  Nathanael  of  Cana  in  Gali- 
lee, and  the  sons  of  Zebedee,  and  two  other  of  his 
disciples, 

3  Simon  Peter  saith  unto  them,  I  go  a  fishing. 
They  say  imto  him.  We  also  go  with  thee.  They 
went  forth,  and  entered  into  a  ship  immediately; 
and  that  night  they  caught  nothing. 

4  But  when  the  morning  was  now  come,  Jesus 
stood  on  the  shore:  but  the  disciples  knew  not 
that  it  was  Jesus. 


1  After  these  things  Jesus  manifested 
himself  again  to  the  disciples  at  the  sea 
of   Tiberias;  and   he  manifested  himself 

2  on  this  wise.  There  were  togt>ther  Simon 
Peter,  and  Thomas  called  ^  Didynuis,  and 
Nathanael  of  Cana  in  Galilee,  and  the 
sons  of  Zebedee,   and   two   other  of   his 

3  disciples.  Simon  Peter  saith  unto  them, 
I  go  a  fishing.  They  say  unto  him,  We 
also  come  with  thee.  They  went  forth, 
and  entered  into  the  boat;  and  that  night 

4  they  took  nothing.  But  when  day  was 
now  breaking,  Jesus  stood  on  the  beach ; 
howbeit  the  disciples  knew  not  that  it  was 


That  is,  Twin. 


1.  This  chapter  is  an  appendix  or  epilogue  to  the  Gospel,  which  naturally  finishes  with  chfip.  20 :  31.  It  is  sup- 
posed  that  .John  added  it  at  a  later  period  to  account  for  the  popular  notion  that  he  was  not  to  die.  He  shows  the 
whole  incident  whence  th,at  report  arose.  The  twenty-fourth  and  twenty-fifth  verses  of  this  chapter  are  evidently 
written  by  another  hand.  That  .John  wrote  this  last  chapter  (to  the  twenty-fourth  verse;,  there  can  be  no  reasonable 
doubt.    External  and  internal  evidences  are  all  one  way.     Sea  of  Tiberias.     See  chap.  6:1. 

2.  There  were  together,  etc.  These  apostles  were  yet  to  see  .Jesus  in  .Jerusalem,  and  to  hear  his  laet 
commands  there  before  the  ascension.  Nathanael.  Supposed  to  be  the  same  as  Bartholomew  (see  chap.  1  :  45,  com- 
pared with  the  lists  of  the  apostles  in  Matthew,  and  elsewhere).  The  sons  of  Zebedee.  James  and  -John.  Two 
other.  I'erhaps  Andrew  and  Philip,  who  would  be  liljely  to  be  with  Peter  and  Bartholomew  (Nathanael).  Or 
they  may  have  been  two  disciples  who  were  not  apostles. 

3.  I  go  a  fishing.    Ills  regular  vocation,  suspended  while  he  followed  Jesus  in  the  daily  ministry. 


260 


Jesus  maketh  himself 


ST.    JOIIX,    XXI. 


known  to  his  disciples. 


5  Then  Jesus  saith  unto  them,  Children,  have 
ye  any  meat  ?     They  answered  him,  No. 

6  And  he  said  unto  them,  Cast  the  net  on  the 
right  side  of  the  ship,  and  ye  shall  find.  Tliey 
cast  therefore,  and  now  they  were  not  able  to 
draw  it  for  the  multitude  of  fishes. 

7  Tlierefore  that  disciple  whom  Jesus  loved 
saith  unto  Peter,  It  is  the  Lord.  Now  when 
Simon  Peter  heard  that  it  was  the  Lord,  he  girt 
his  fislier's  coat  unto  him,  (for  he  was  naked,)  and 
did  cast  himself  into  the  sea. 

8  And  the  other  disciples  came  in  a  little  ship; 
(for  they  were  not  far  from  land,  but  as  it  were 
two  hundred  cubits,)  dragging  the  net  with  fishes. 

9  As  soon  then  as  they  were  come  to  land,  they 
saw  a  fire  of  coals  there,  and  fish  laid  thereon, 
and  bread. 

10  Jesus  saith  unto  them,  Bring  of  the  fish 
which  ye  have  now  caught. 

11  Simon  Peter  went  up,  and  drew  the  net  to 
land  full  of  great  fishes,  an  hundred  and  fifty  and 
three:  and  for  all  there  were  so  many,  yet  was  not 
the  net  broken. 

12  Jesus  saith  unto  them,  Come  and  dine. 
And  none  of  the  disciples  durst  ask  him,  Who 
art  thou  ?  knowing  that  it  was  the  Lord. 

13  Jesus  then  cometh,  and  taketh  bread,  and 
giveth  them,  and  fish  likewise. 

14  This  is  now  the  third  time  that  Jesus  shewed 
himself  to  his  disciples,  after  that  he  was  risen 
from  the  dead. 

15  1  So  when  they  had  dined,  Jesus  saith  to 
Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou 
me  more  than  these  ?  He  saith  unto  him.  Yea, 
Lord;  thou  knowest  that  I  love  thee.  He  saith 
unto  liim.  Feed  my  lambs. 

16  He  saith  to  him  again  the  second  time,  Simon, 
son  of  Jonas,  lovest  thou  me  ?  He  saith  unto 
him.  Yea,  Lord;  thou  knowest  that  I  love  thee. 
He  saith  unto  him.  Feed  my  sheep. 

17  He  saith  unto  him  the  third  time,  Simon,  .son 
of  Jonas,  lovest  tliou  me  ?  Peter  was  grieved 
because  he  said  unto  him  the  third  time,  Lovest 
thou  me  ?  And  he  said  unto  him,  Lord,  thou 
knowest  all  things;  thou  knowest  that  I  love  thee. 
Jesus  saith  unto  him.  Feed  my  sheep. 


5  Jesus.  Jesus  therefore  saith  unto  them. 
Children,  have  ye  aught  to  eat  ?    They 

6  answered  him,  No.  And  he  said  unto 
them.  Cast  the  net  on  the  right  side  of 
the  boat,  and  ye  sliall  find.  They  cast 
therefore,  and  now  they  were  not  able  to 

7  draw  it  for  the  n)ultitude  of  fishes.  That 
disciple  therefore  whom  Jesus  loved  saith 
luito  Peter,  It  is  the  Lord.  So  when 
Simon  Peter  heard  that  it  was  the  Lord, 
he  girt  his  coat  about  him  (for  he  was 
naked),   and   cast   himself   into  the  sea. 

8  But  the  other  disciples  came  in  the  little 
boat  (for  they  were  not  far  from  the  land, 
but  about  two  hundred  cubits  off),  drag- 

9  ging  the  net  full  of  fishes.  So  when  they 
got  out  upon  the  land,  they  see  'a  fire  of 
coals   there,  and  ^fish   laid   thereon,  and 

10  ^  bread.     Jesus  saith  unto  them,  Bring  of 

11  the  fish  which  ye  have  now  taken.  Simon 
Peter  therefore  went  ''up,  and  drew  the 
net  to  land,  full  of  great  fishes,  a  hundred 
and  fifty  and  three :  and  for  all  there  were 

12  so  many,  the  net  was  not  rent.  Jesus 
saith  unto  them.  Come  and  break  your 
fast.  And  none  of  the  disciples  durst 
inquire  of  him.  Who  art  thou  ?  knowing 

13  that  it  was  the  Lord.  Jesus  cometh,  and 
taketh  the  ^  bread,  and  giveth  them,  and 

14  the  fish  likewise.  This  is  now  the  third 
time  that  Jesus  was  manifested  to  the 
disciples,  after  that  he  was  risen  from  the 
dead. 

15  So  when  they  had  broken  their  fast, 
Jesus  saith  to  Simon  Peter,  Simon,  son  of 
^  John,  ■^  lovest  thou  me  more  than  these  ? 
He  saith  unto  him.  Yea,  Lord  ;  thou 
knowest  that  I  ^  love  thee.     He  saith  unto 

16  him.  Feed  my  lambs.  He  saith  to  him 
again  a  second  time,  Simon,  son  of  ''John, 
'lovest  thou  me?  He  saith  unto  him. 
Yea,  Lord;  thou  knowest  that  I  *love 
thee.    He  saith  unto  him,  Tend  my  sheep. 

17  He  saith  unto  him  the  third  time,  Simon, 
son  of  ^  John,  "  lovest  thou  me  ?  Peter 
was  grieved  because  he  said  unto  him  the 


^  Gv.  a  flre  of  charcoal.    ^  Or,  a  fnh.    ^  Or,  a  loaf .    *  Or,  aboard.    ^  Or,  loaf,    e  Qt.  Joanes.    See  chap.  1:42, 
margin.    '  »  Love  in  these  places  represents  two  different  Greek  words. 

7.  That  disciple  therefore  whom  Jesus  loved.  See  on  chap.  19 :  26.  It  is  the  Lord.  As  he  had  made 
himself  known  to  the  two  disciples  at  Emmaus  (Luke  24:30,  31,  35)  by  the  breaking  of  bread,  a  familiar  way,  so 
here  he  makes  himself  known  by  a  miraculous  draught  of  fishes,  such  as  had  occurred  when,  three  years  before, 
he  had  called  them  to  be  his  followers  (Luke  5  : 1-11).  Naked.  "  Slightly  clad,"  for  so  the  word  is  used.  And 
cast  himself  into  the  sea.     Not  necessarily  into  deep  water. 

8.  Two  hundred  cubits.     Three  hundred  feet. 

9.  Fire  —  fish  —  breads     Prepared  (perhaps  miraculously)  by  our  Lord. 

11.  A  hundred  and  fifty  and  three.  Ancient  commentators  make  this  number  symbolic  in  various  ways. 
If  we  are  to  follow  that  method,  perhaps  the  best  combination  is  (12  X  12)+(3  X  3) ;  i.e.,  the  earthly  redemptive 
number  squared,  jtlua  the  divine  number  squared,  the  whole  representing  the  redeemed  (Rev.  7  : 4,  and  14 : 1)  with 
the  divine  agency.  It  may  be,  however,  that  the  exact  number  caught  is  given  merely  to  show  how  many  there 
were  without  the  net  breaking. 

12.  Break  your  fast.     Or,  "  breakfast,"  the  "  fast  "  not  being  a  prominent  idea. 

13.  Jesus  cometh  to  them  after  they  had,  at  his  command,  seated  themselves  on  the  ground. 

14.  The  third  time.  Tlie  first  time  was  on  the  evening  of  his  resurrection  day,  wheu  Thomas  was  absent. 
The  second  time  was  on  the  succeeding  Sunday  evening  (see  chap.  20 :  19,  26). 

15.  Simon,  son  of  John.  See  on  chap.  1:42.  Lovest  thou  me  more  than  these?  More  than  these 
other  disciples  love  me.  Peter's  demonstrative  zeal  seems  to  be  the  source  of  the  question.  "Lovest"  here  is  a 
word  that  indicates  the  love  of  principle.  Thou  knowest  that  I  love  thee.  Here  "love"  is  another  word 
indicating  the  love  of  emotion.     Feed  my  Iambs.     Give  spiritual  food  to  my  weak  and  ignorant  followers. 

IG.  The  same  difference  in  the  words  translated  "  lovest  "  and  "  love,"  as  in  verse  15.  Tend  my  sheep.  Be  a 
shepherd  to  my  flock.     Some  read  "  my  little  sheep,"  which  may  be  a  mere  term  of  endearment. 

17.  Lovest  thou  me?  Here  "  lovest"  is  the  word  which  I'eler  had  twice  used,  the  word  for  the  love  of 
emotion.  Feed  iny  sheep.  Give  spiritual  food  to  ray  whole  flock.  By  the  first  injunction,  the  weak  ones  are 
especially  to  be  fed.  All  were  to  be  fed,  and  all  were  to  receive  the  shepherd's  care;  but  the  weaker  ones  should 
chiefly  be  sought  after  to  cherish. 

251 


The  last  sayings  and 


ST.    JOHN,    XXI. 


of  our  Saviour  upon  tte  earth. 


18  Verily,  vorily,  I  say  unto  thee,  When  thou 
wast  young,  thou  girdedst  thyself,  and  waikedst 
whither  thou  wouldest:  but  when  thou  shall  be 
old.  thou  Shalt  stretch  forth  thy  hands,  and  another 
shall  gird  thee,  and  carry  thee  whither  thou 
Avouldest  uot. 

19  This  spake  he,  signifying  by  what  death  he 
should  glorify  God.  And  when  he  had  spoken 
this,  he  saith  unto  him.  Follow  me. 

20  Then  Peter,  turning  about,  seeth  the  disciple 
whom  Jesus  loved  following;  which  also  leaned 
on  his  breast  at  supper,  and  said,  Lord,  which  is 
he  that  betrayeth  thee  ? 

21  Peter  seeing  him  saith  to  Jesus,  Lord,  and 
what  shall  this  man  do  ? 

22  Jesus  saith  unto  him.  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee?  follow  thou 
me. 

23  Then  went  this  saying  abroad  among  the 
brethren,  that  that  disciple  should  not  die:  yet 
Jesus  said  not  unto  him,  He  shall  not  die;  but, 
If  I  will  that  he  tarry  till  I  come,  what  is  that  to 
thee? 

24  This  is  the  disciple  which  testifieth  of  these 
things,  and  wrote  these  things:  and  we  know  that 
his  testimony  is  true. 

2.5  And  there  are  also  many  other  things  which 
Jesus  did,  the  which,  if  they  should  be  written 
every  one,  I  suppose  that  even  the  world  itself 
could  not  contain  the  books  that  should  be  written. 
Amen. 


third  time,  ^  Lovest  thou  me  ?  And  he 
said  unto  him.  Lord,  thou  knowest  all 
things;  thou  '■^knowest  that  I-* love  thee. 
Jesus   saith  unto  him,  Feed   my  sheep. 

18  Verily,  verily,  I  say  unto  thee.  When  thou 
wast  young,  thou  girdedst  thyself,  and 
waikedst  whither  thou  wouldest  :  but 
whtMi  thou  shalt  be  old,  thou  shall  stretch 
forth  thy  hands,  and  another  shall  gird 
thee,  and  carry  thee  whither  thou  wouldest 

19  not.  Now  this  he  spake,  signifying  by 
what  manner  of  death  he  should  glorify 
God,     And  when  he  had  spoken  tlus,  he 

20  saith  unto  him.  Follow  me.  Peter,  turning 
about,  seeth  the  disciple  whom  Jesus  loved 
following;  which  also  leaned  back  on  his 
breast  at  the  supper,  and  said,  Lord,  who 

21  is  he  that  betrayeth  thee  ?  Peter  there- 
fore seeing  him  saith  to  Jesus,  Lord,  *and 

22  what  shall  this  man  do?  Jesus  saith 
unto  him.  If  I  will  that  he  tarry  till  I 
come,  what  is  that  to  thee?  follow  thou 

2.3  me.  This  saying  therefore  went  forth 
among  the  brethren,  that  that  disciple 
should  not  die:  yet  Jesus  said  not  unto 
him,  that  he  should  not  die;  but.  If  I  will 
that  he  tarry  till  I  come,  what  is  that  to 
thee  ? 

This  is  the  disciple  which  beareth  wit- 
ness of  these  things,  and  wrote  these 
things :  and  we  know  that  his  witness  is 
true. 

And  there  are  also  many  other  things 
which  Jesus  did,  the  which  if  they  should 
be  written  every  one,  I  suppose  that  even 
the  world  itself  would  not  contain  the 
books  that  should  be  written. 


24 


25 


1  3  Zove  in  these  places  represents  two  different  6reel£  words.    ^  Or,  perceivent.    *  Gr.  aiid  this  7nan,  whatt 

19.  Signifying  by  what  manner  of  death,  etc.  Tradition  makes  Peter  to  have  been  crucilied  witli  liis 
head  downward  (see  Euseb.,  H.  E.)-     Follow  ine  in  gloiifying  God  by  deatli. 

20.  The  disciple  whom  Jesus  loved.     As  above,  on  verse  7. 

21.  And  what  shall  this  man  do?     Literally,  "  and  this  one,  what  ?  " 

22.  Follow  thou  me.  As  above,  in  verse  19.  Till  I  come.  At  the  destruction  of  the  Jewish  polity  with 
the  holy  city.  This  was  Christ's  coming  in  the  first  instance.  Other  comings  are  to  each  believer  at  death,  and  the 
coming  at  the  judgment  day. 

23.  Should  not  die.     The  disciples  only  thought  of  one  coming,  —the  final  coming  to  judgment. 

24.  This  verse  seems  to  be  added  (some  suppose  by  the  Ephesian  elders).  It  is  a  seal  to  the  genuineness  of  the 
book. 

25.  This  last  verse  is  not  found  in  the  Sinaitic  (originally);  but  the  other  uncials  and  the  Sinaitic  as  corrected 
h.ave  it,  though  in  different  forms.  It  seems  to  have  been  an  early  addition  of  a  scribe.  The  "  we  "  of  verse  24,  and 
'■  I "  of  verse  25,  seem  to  indicate  different  sources  for  the  two  verses. 

252 


THE 


ACTS  OF  THE  APOSTLES. 


CHAPTER    I. 

Christ,  preparing  his  apostles  to  the  beholding  of  his  ascension,  gathereth  them  together  into  the  mount  Olivet, 
commandeth  them  to  expect  in  Jerusalem  the  sending  down  of  the  Holy  Ghost,  promiseth  after  few  days 
to  send  it !  by  virtue  whereof  they  should  be  witnesses  unto  him,  even  to  the  utmost  parts  of  the  earth. 
9.  After  his  ascension  they  are  warned  by  two  angels  to  depart,  and  to  set  their  minds  upon  his  second 
coming.  12.  They  accordingly  return,  amd,  giving  themselves  to  prayer,  choose  Matthias  apostle  b  the  place 
of  Judas. 


1  The  former  treatise  have  I  made,  O  Theophi- 
lus,  of  all  that  Jesus  began  both  to  do  and  teach, 

2  Until  the  day  in  which  he  was  taken  up,  after 
that  he  through  the  Holy  Ghost  had  given  com- 
mandments unto  the  apostles  whom  he  had  chosen : 

3  To  whom  also  he  shewed  himself  alive  after 
his  passion  by  many  infallible  proofs,  being  seen 
of  them  forty  days,  and  speaking  of  the  things 
pertaining  to  the  kingdom  of  God: 

4  And,  being  assembled  together  Avith  them, 
commanded  them  that  they  should  not  depart 
from  .Jerusalem,  but  wait  for  the  promise  of  the 
Father,  which,  saith  he,  ye  have  heard  of  me. 

.5  For  John  truly  baptized  with  water;  but  ye 
shall  be  baptized  with  the  Holy  Ghost  not  many 
days  hence. 

6  When  they  therefore  were  come  together,  they 
asked  of  him,  saying.  Lord,  wilt  thou  at  this  time 
restore  again  the  kingdom  to  Israel  ? 

7  And  he  said  unto  them.  It  is  not  for  you  to 
know  the  times  or  the  seasons,  which  the  Father 
hath  put  in  his  own  power. 


1  The  1  former  treatise  I  made,  O  The- 
ophilus,  concerning  all  that  Jesus  began 

2  both  to  do  and  to  teach,  until  the  day  in 
which  he  was  received  up,  after  that  he 
had  given  commandment  through  the 
2  Holy  Ghost  unto  the  apostles  whom  he 

3  had  chosen :  to  whom  he  also  ^  shewed 
himself  alive  after  his  passion  by  many 
proofs,  appearing  unto  them  by  the  space 
of   forty  days,  and   speaking  the   things 

4  concerning  the  kingdom  of  God :  and, 
*  being  assembled  together  with  them,  he 
charged  them  not  to  depart  from  Jeru- 
salem, but  to  wait  for  the  promise  of  the 
Father,  which,  said  he,  ye  heard  from  me: 

5  for  John  indeed  baptized  with  water;  but 
ye  shall  be  baptized  ^  with  the  Holy  Ghost 
not  many  days  hence. 

6  They  therefore,  when  they  were  come 
together,  asked  him,  saying.  Lord,  dost 
thou  at  this  time  restore  the  kingdom  to 

7  Israel  ?  And  he  said  unto  them.  It  is 
not  for  you  to  know  times  or  seasons, 


1  Gr.Jlrst.    2  Or,  ffoli/  Spirit :  and  so  throughout  this  book.    ^  Gr.  presented.    *  Or,  eatiiig  with  them,    s  Or,  in. 

1.  The  former  treatise.  The  Gospel  of  Luke.  Internal  and  external  evidence  agree  that  Luke  is  the  author 
of  this  book.  The  present  chapter  is  introductory,  and  a  connecting  link  between  the  Gospel  and  the  ensuing  history. 
The  Acts  of  the  xVpostles,  as  the  inspired  founders  of  the  church  (Rev.  '21  :  14),  properly  begin  with  the  events  of  the 
day  of  Pentecost,  recorded  in  the  second  chapter.  Theopliiliis.  See  Luke  1:3.  Began.  The  doing  and  teaching 
which  Jesus  "  began,"  the  apostles  continued  (compare  John  14  :  12). 

3.  In  which  he  was  received  uj).  Luke  24:  51.  Through  the  Holy  Ghost.  The  Holy  Ghost's  guidance 
of  Christ  shows  that  he  was  very  man,  as  his  work  and  word  show  he  was  very  God. 

3.  Forty  days.  Pentecost  was  the  fiftieth  day  from  (and  counting)  the  day  after  the  Passover  sabb.ith  (Lev. 
23  :1.5,  16).  The  forty  days  here  probably  were  in  exactness  forty-three  days,  if  we  suppose  our  Lord  ascended  on 
a  Sunday,  as  he  arose  on  a  Sunday.  Exactly  a  week  would  thus  intervene  between  the  ascension  and  Pentecost. 
The  kingdom  of  God.  The  church  so  soon  to  be  founded  as  the  successor  of  the  Jewish  church  now  cast  aside 
as  having  performed  its  work. 

4.  Wait.  This  word  appears  to  denote  that  no  ofRcial  action  was  to  be  taken  by  the  apostles  until  the  promise 
of  the  Father  (i.e.,  the  Spirit  promised  from  the  Father)  should  come  (see  Luke  24-49). 

.5.  These  words  of  Christ  are  not  given  in  the  Gospels.  They  were  adopted  by  him  from  John  the  Baptist  (Matt. 
3  :  11),  with  specification  as  to  time  ("  not  many  days  hence"). 

6.  Tiie  kingdom  to  Israel.  They  were  still  looking  for  a  temporal  kingdom  (see  Matt.  20:21,  and  Luke 
17:20). 

7.  Which  the  Father  hath  set  within  his  own  authority.  Rather,  as  in  the  margin,  "  which  the  Father 
hath  appointed  by  his  own  authority." 

253 


The  disciples  return  to  Jerusalem, 


THE    ACTS,    L 


and  continue  in  prayer, 


8  But  ye  shall  receive  power,  after  that  the  Holy 
Ghost  is  come  upon  you :  and  ye  shall  be  witnesses 
unto  me  both  in  Jerusalem,  and  in  all  Judiea,  and 
in  Samaria,  and  unto  the  uttermost  part  of  the 
earth. 

9  And  when  he  had  spoken  these  things,  while 
they  beheld,  lie  was  taken  up;  and  a  cloud  received 
him  out  of  their  sight. 

10  And  while  they  looked  stedfastly  toward 
heaven  as  he  went  up,  behold,  two  men  stood  by 
them  in  white  apparel; 

11  Which  also  said,  Ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven  '?  this  same  Jesus, 
which  is  taken^up  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  have  seen  him  go  into 
heaven. 

12  Then  returned  they  unto  Jerusalem  from  the 
mount  called  Olivet,  which  is  from  Jerusalem  a 
sabbath  day's  journey. 

13  And  when  they  were  come  in,  they  went 
up  into  an  upper  room,  where  abode  both  Peter, 
and  James,  and  John,  and  Andrew,  Philip,  and 
Thomas,  Bartholomew,  and  Matthew,  James  tlie 
son  of  Alphseus,  and  Simon  Zelotes,  and  Judas 
the  br oilier  of  James. 

14  These  all  continued  with  one  accord  in  prayer 
and  supplication,  with  the  women,  and  Mary  the 
mother  of  Jesus,  and  with  his  brethren. 

15  IT  And  in  those  days  Peter  stood  up  in  the 
midst  of  the  disciples,  and  said,  (the  niunber  of 
names  together  were  about  an  hundred  and 
twenty, ) 

16  Men  and  brethren,  this  scripture  must  needs 
have  been  fulfilled,  which  the  Holy  Ghost  by  the 
mouth  of  David  spake  before  concerning  Judas, 
which  was  guide  to  them  that  took  Jesus. 

17  For  he  was  numbered  with  us,  and  had  ob- 
tained part  of  this  ministry. 

18  Now  this  man  purchased  a  field  with  the 
reward  of  iniquity;  and  falling  headlong,  he  burst 
asunder  in  the  midst,  and  all  his  bowels  gushed 
out. 

19  And  it  was  known  unto  all  the  dwellers  at 
Jerusalem;  insomuch  as  that  field  is  called  in 
their  proper  tongue,  Aceldama,  that  is  to  say,  The 
field  of  blood. 


which  the  Father  hath  i  set  within  his  own 

8  authority.  But  ye  shall  receive  power, 
Avhen  the  Holy  Ghost  is  come  upon  you: 
and  ye  shall  be  my  witnesses  both  in  Jeru- 
salem, and  in  all  Judiua  and  Samaria,  and 
unto   the   uttermost  part   of    the    earth. 

9  And  when  he  had  said  these  things,  as 
they  were  looking,  he  was  taken  up;  and 
a  cloud  received  him  out  of  their  sight. 

10  And  while  they  were  looking  stedfastly 
into  heaven  as  he  went,  behold,  two  men 

11  stood  by  them  in  white  apparel;  which 
also  said.  Ye  men  of  Galilee,  why  stand 
ye  looking  into  heaven  ?  this  Jesus,  which 
was  received  up  from  you  into  heaven, 
shall  so  come  in  like  manner  as  ye  beheld 
him  going  into  heaven. 

12  Tlien  returned  they  unto  Jerusalem 
from  the  mount  called  Olivet,  which  is 
nigh   tnito    Jerusalem,   a    sabbath    day's 

1.3  journey  off.  And  when  they  were  come 
in,  they  went  up  into  the  upper  chamber, 
where  they  were  abiding  ;  both  Peter  and 
John  and  James  and  Andrew,  Philip  and 
Thomas,  Bartholomew  and  Matthew, 
James  the  son  of  Alphffius,  and  Simon 
the  ;^ealot,  and  Judas  the  '^son  of  James. 

14  These  all  with  one  accord  continued  sted- 
fastly in  prayer,  ^witli  the  women,  and 
Mary  the  mother  of  Jesus,  and  with  his 
brethren. 

15  And  in  these  days  Peter  stood  up' in  the 
midst  of  the  brethren,-  and  said  (and  there 
was  a  nuiltitude  of  *  persons  (jathcred  to- 
gether,  about   a    hundred    and    twenty), 

16  Brethren,  it  was  needful  that  the  scripture 
sliould  be  fulfilled,  which  the  Holy  Ghost 
spake  before  by  the  mouth  of  David  con- 
cerning Judas,   who  was  guide  to  them 

17  that  took  Jesus.  For  he  was  numbered 
among  us,   and  received  his  ''portion  in 

18  this  ministry.  (Now  this  man  obtained  a 
field  with  the  reward  of  his  iniquity;  and 
falling  headlong,  he  burst  asunder  in  the 

19  midst,  and  all  his  bowels  gushed  out.  And 
it  became  known  to  all  the  dwel lei's  at 
Jerusalem;  insonuich  that  in  their  lan- 
guage that  field  was  called  Akeldama,  that 

20  is.  The  field  of  blood.)  For  it  is  written 
in  the  book  of  Psalms, 


Or,  appointed  by.    2  Or,  brother.     See  .Jude  1.    ^  Or,  with  cerlain  wonn 


Gi 


5  Or,  lot. 


8.  When  the  Holy  Ghost  is  come  upon  you.  Another  injunction  to  tcait.  Unto  the  uttermost  part 
of  tlie  earth.  This  was  accomplished  literally,  if  tradition  is  to  be  believed,  which  asserts,  that,  to  the  extreme 
borders  of  the  known  world,  the  apostles  went  preaching  the  gospel. 

10.  In  white  apparel.    The  usual  appearance  of  angelic  visitants  (see  John  20 :  12,  Acts  10 :  30,  etc.). 

11.  So  come  in  like  manner.    A  bodily  and  visible  coming. 

12.  The  mount  called  Olivet  rises  beautifully  on  the  east  side  of  Jerusalem,  beyond  the  gorge  of  the  Kidron. 
Bethany,  near  which  our  Saviour  ascended  (Lulce  24:  50),  was  on  its  eastern  slope.  A  sahbath  day's  journey. 
A  rabbinical  distance  of  about  three-fifths  of  a  mile,  supposed  to  have  been  the  distance  from  the  tabernacle  to  the 
outermost  line  of  tents  in  the  wilderness  encampment. 

13.  The  upper  chamber.  Probably  the  same  in  which  the  Lord's  Supper  was  instituted,  and  where  Jesus 
had,  after  his  resurrection,  twice  at  least,  appeared  to  them.     Both  Peter,  etc.     All  twelve  but  Judas  Iscariot. 

14.  With  the  women.  The  two  Marys,  Salome,  Joanna,  and  probably  Martha  and  Mary  of  Bethany.  There 
may  have  been  others  whose  names  are  not  raetitioned  (see  the  "many  others"  of  Luke  8:3).  His  brethren. 
The  immediate  kinsmen  of  Jesus  (Matt.  13  :55),  probably  cousins. 

15.  Peter,  who  in  his  impulsive  nature  could  not  loait  till  the  promised  Spirit  should  come. 
10.  The  scripture.     The  quotation  does  not  come  till  verse  20. 

17.  In  this  ministry  of  apoatleship. 

18.  Obtained  a  field.  Judas  probably  got  possession,  but  did  not  pay  for  it;  and  the  priests  afterwards  con- 
firmed the  purchase  (Matt.  27:5-10).  18,  19.  Luke  inserts  this  narrative  of  Judas's  death.  He,  as  a  physician, 
gives  a  more  exact  description  of  Judas'  death  than  does  Matthew.  Judas  hung  himself;  and  then,  probably  by  the 
rope's  breaking,  or  Ijy  the  violence  of  his  leap,  a  rupture  was  produced.     Akeldama.     Aramaic. 

30.  Ps.  69 :  25  and  109  :  8. 


254 


The  descent  of 


THE    ACTS,   ir. 


the  Holy  Ghost. 


20  For  it  is  written  in  the  book  of  Psalms,  Let 
his  habitation  be  desolate,  and  let  no  man  dwell 
therein :  and  his  bishoprick  let  another  take. 

21  Wherefore  of  these  men  which  have  com- 
panied  with  us  all  the  time  that  the  Lord  Jesus 
went  in  and  out  among  us, 

22  Beginning  from  the  baptism  of  John,  unto 
that  same  day  that  he  was  taken  up  from  us, 
must  one  be  ordained  to  be  a  witness  with  us  of 
his  resurrection. 

23  And  they  appointed  two,  Joseph  called  Bar- 
sabas,  who  was  surnamed  Justus,  and  Matthias. 

24  And  they  prayed,  and  said.  Thou,  Lord, 
which  knowest  the  hearts  of  all  )iien,  shew  whether 
of  these  two  thou  hast  chosen, 

25  That  he  may  take  part  of  this  ministry  and 
apostleship,  from  which  Judas  by  transgression 
fell,  that  he  might  go  to  his  own  place. 

26  And  they  gave  forth  their  lots;  and  the  lot 
fell  upon  Matthias;  and  he  was  numbered  with 
the  eleven  apostles. 


Lot  his  habitation  be  made  desolate, 
And  let  no  man  dwell  therein : 
and. 

His  1  office  let  another  take. 

21  Of  the  men  therefore  which  have  compa- 
nied  with  us  all  the  time  that  the  Lord 

22  Jesus  went  in  and  out  -  among  us,  begin- 
ning from  the  baptism  of  John,  unto  the 
day  that  he  was  received  up  from  us,  of 
these  must  one  become  a  witness  with  us 

23  of  his  resurrection.  And  they  put  for- 
ward two,  Joseph  called  Barsabbas,  who 

24  was  surnamed  Justus,  and  Matthias.  And 
they  prayed,  and  said,  Thou,  Lord,  wliicli 
knowest  the  hearts  of  all  men,  shew  of 
these  two  the  one  whom  thou  hast  chosen, 

25  to  take  the  place  in  this  ministry  and 
apostleship,  from  which  Judas  fell  away, 

26  that  he  might  go  to  his  own  place.  And 
they  gave  lots  ^ for  them;  and  the  lot  fell 
upon  Matthias;  and  he  was  numbered  with 
the  eleven  apostles. 


Gr.  overseern/iip.     ^  Or,  over.    ^  Or,  uiito. 


23.  A  witness  with  us  of  his  resurrection.  This  was  deemed  a  necessary  qualification  for  an  apostle. 
Hence  they  have  no  successors. 

24,  And  they  prayed.     After  they  haci  chosen  two. 

26.  Matthias.  The  election  of  Matthias  was  made  :  (1)  Before  the  descent  of  the  Spirit,  for  which  the  apostles 
were  enjoined  to  wait ;  (2)  by  the  suggestion  of  impulsive  Peter  (compare  John  13  :  8,  38) ;  (3)  and  without  prayer, 
the  prayer  only  asking  God  to  decide  between  two,  and  not  asking  whether  God  would  have  any  one  appointed  at 
ail.  We  may  add  (4)  that  Paul  was  the  twelfth  apostle;  and,  from  Rev.  21 : 1-1,  we  see  there  are  but  twelve.  From 
these  arguments,  we  cannot  believe  that  Matthias  was  truly  an  apostle.  He  was  only  for  a  time  numbered  together 
((TvyKaTa4/ri4>iadri,  —  voted  together)  with  the  eleven  apostles.  The  words  in  chap.  2:14,  "  Peter,  standing  up  with 
the  eleven,"  may  refer  to  all  twelve,  including  Matthias,  who,  up  to  that  time,  would  be  considered  an  apostle  by  the 
little  Christian  company;  or  it  may  be  a  loose  way  of  saying,  "  Peter,  standing  up  in  conjunction  with  the  rest,  who 
made  up  the  eleven."  This  loose  style  is  seen  in  the  somewhat  similar  and  very  common  Greek  phrase,  "  Those  with 
Philocrates,"  for  "  Philocrates  and  those  with  him." 


CHAPTER    11. 

The  apostles,  filled  with  the  Holy  Q-host,  and  speaking  divers  languages,  are  admired  by  some,  and  derided  by 
others.  14.  Whom  Peter  disproving,  and  shewing  that  the  apostles  spake  by  the  power  of  the  Holy  Ghost, 
that  Jesus  was  risen  from  the  dead,  ascended  into  heaven,  had  poured  down  the  same  Holy  Ghost,  and  was 
the  Messias,  a  man  known  to  them  to  be  approved  of  God  by  his  miracles,  wonders,  and  signs,  and  not  crucified 
without  his  determinate  counsel  and  foreknowledge ;  37.  He  baptizeth  a  great  number  that  were  converted. 
41.  Who  afterwards  devoutly  and  charitably  converse  together !  the  apostles  working  many  miracles,  and 
God  daily  increasing  his  church. 


1  And  when  the  day  of  Pentecost  was  fully 
come,  they  were  all  with  one  accord  in  one  place. 

2  And  suddenly  there  came  a  sound  from  heaven 
as  of  a  rushing  mighty  wind,  and  it  filled  all  the 
house  where  they  were  sitting. 

3  And  there  appeared  unto  them  cloven  tongues 
like  as  of  tire,  and  it  sat  upon  each  of  them. 


1  And  when  the  day  of  Pentecost  ^  was 
now  come,  they  were  all  together  in  one 

2  place.  And  suddenly  there  came  from 
heaven  a  sound  as  of  the  rushing  of  a 
mighty  wind,  and  it  filled  all  the  house 

3  where  they  were  sitting.  And  there  ap- 
peared unto  them  tongues  ^  parting  asun- 


1  Gr.  was  being  fulfilled.    ^  Or,  parting  among  them.    Or,  distributing  themselves. 

1.  The  day  of  Pentecost.  The  word  "Pentecost"  is  Greek,  and  means  "fiftieth."  The  feast  is  called  in 
Exod.  23  :  16,  "  the  feast  of  harvest ;  "  and  in  Exod.  34  :  22,  "  the  feast  of  weeks."  It  was  held  on  the  fiftieth  day  after 
the  sheaf  of  barley  was  waved  before  the  Lord  in  Passover  week,  and  that  occurred  on  the  day  after  the  sabbath  of  that 
week.  Pentecost  was  thus  a  week  of  weeks  after  that  day.  The  offering  was  of  bread  made  of  fine  wheat-flour,  as 
first-fruits  to  God.  This  was  not  offered,  however,  till  long  after  the  crop  had  been  ingathered.  It  will  be  seen  that 
Pentecost  always  came  on  Sunday.    In  one  place.    Probably  "  the  upper  chamber  "  of  chap.  1 :  13. 

2.  As  of  the  rushing  of  a  mighty  wind.  Not  any  wind,  but  a  sound  like  a  hurricane's  sound.  It  filled. 
The  sound  filled  the  house.    It  seemed  to  have  its  centre  everywhere  in  the  house. 

3.  Tongues  parting  asunder.  Much  better,  "  tongues  distributed."  The  same  word  is  here  used  as  in  verse 
45.  "  Tongues  parting  asunder"  has  an  ambiguity  in  it,  which  might  lead  one  to  suppose  that  "  cloveu  tongues" 
(the  erroneous  translation  of  Old  Version)  was  meant.  The  tongues  of  fire  were  distributed  to  every  one  iii  the 
assembly,  or,  at  least,  to  each  one  of  the  apostles.    It  sat.    The  singular  refers  to  each  single  one  of  the  tongues. 

255 


The  apostles,  filled  with  the 


THE    ACTS,    II. 


Holy  Ghost,  speak  divers  langnages. 


4  And  they  were  all  filled  with  the  Holy  Ghost, 
and  began  to  speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance. 

5  And  there  were  dwelling  at  Jerusalem  Jews, 
devout  men,  out  of  every  nation  under  heaven. 

6  Now  when  this  was  noised  abroad,  the  nuilti- 
tude  came  together,  and  were  confounded,  because 
that  every  man  heard  them  speak  in  his  own 
language. 

7  And  they  were  all  amazed  and  marvelled,  say- 
ing one  to  another,  Behold,  are  not  all  these  which 
speak  Galilaeans  ? 

8  And  how  hear  we  every  man  in  our  own 
tongue,  wherein  we  were  born  ? 

9  Parthians,  and  Medes,  and  Elamites,  and  the 
dwellers  in  Mesopotamia,  and  in  Judi«a,  and 
Cappadocia,  in  Pontus,  and  Asia, 

10  Phrygia,  and  Pamphylia,  in  Egypt,  and  in 
the  parts  of  Libya  about  Cyrene,  and  strangers  of 
Rome,  Jews  and  proselytes, 

11  Cretes  and  Arabians,  we  do  hear  them 
speak  in  our  tongues  the  wonderful  works  of 
God. 

12  And  they  were  all  amazed,  and  were  in 
doubt,  saying  one  to  another,  What  meaneth 
this  ? 

13  Others  mocking  said,  These  men  are  full  of 
new  wine. 

14  II  But  Peter,  standing  up  with  the  eleven, 
lifted  up  his  voice,  and  said  unto  them,  Ye  men 
of  Judaea,  and  all  ye  that  dwell  at  Jerusalem, 
be  this  known  unto  you,  and  hearken  to  my 
words : 

1.5  For  these  are  not  drunken,  as  ye  suppose, 
seeing  it  is  but  the  third  hour  of  the  day. 

16  But  this  is  that  which  was  spoken  by  the 
prophet  Joel; 


der.  like  as  of  fire;  and  it  sat  upon  each 

4  one  of  thoni.  And  they  were  all  filled 
with  the  Holy  Spirit,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave 
them  utterance. 

5  Now  there  were  dwelling  at  Jerusalem 
Jews,   devout    men,   from    every    nation 

6  under  heaven.  And  when  this  sound  was 
heard,  the  multitude  came  together,  and 
were  confounded,  because  that  every  man 
heard  them  speaking  in  his  own  language. 

7  And  they  were  all  amazed  and  marvelled, 
saying.  Behold,  are  not  all  tiiese  which 

8  speak  Galilaeans?  And  how  hear  we, 
every  man  in  our  own  language,  wherein 

0  we  were  born?  Parthians  and  Medes 
and  Elamites,  and  the  dwellers  in  Meso- 
potamia,  in   Judsea  and   Cappadocia,  in 

10  Pontus  and  Asia,  in  Phrygia  and  Pam- 
phylia, in  Egypt  and  the"  parts  of  Libya 
about  Cyrene,  and  sojourners  from  Rome, 

11  both  Jews  and  proselytes,  Cretans  and 
Arabians,  we  do  hear  them  speaking  in 
our  tongues   the  mighty  works   of   God. 

12  And  they  were  all  amazed,  and  were  per- 
plexed,   saying    one    to    another.    What 

13  meaneth  this?  But  others  mocking  said, 
They  are  filled  with  new  wine. 

14  But  Peter,  standing  up  with  the  eleven, 
lifted  up  his  voice,  and  spake  forth  unto 
them,  sai/in;/.  Ye  men  of  Judiea,  and  all 
ye  that  dwell  at  Jerusalem,  be  this  known 
unto  you,  and  give  ear  unto   my  words. 

15  For  these  are  not  drunken,  as  ye  suppose; 
seeing  it  is  but  the  third  hour  of  the  day  ; 

16  but  tliis  is  that  which  hath  been  spoken 
1  by  the  prophet  Joel ; 

17  And  it  shall  be  in  the  last  days,  saith 

God, 
I  will  pour  forth  of  my  Spirit  upon  all 
flesh : 


Or,  through. 


4.  Filled  with  the  Holy  Spirit.  After  the  tongues  of  fire  had  sat  upon  each  one  of  thera.  This  phrase 
always  refers  to  the  possession  of  miraculous  powers  (compare  chap.  8  :  15-19,  and  chap.  10:  44— 16).  'J'hese  miracu- 
lous exhibitions  were  peculiarities  of  the  Messianic  day,  one  of  the  promi.<od  evidences  that  would  cluster  around 
the  Christ.  With  other  tongues.  In  other  languages.  As  the  Spirit  gave  theui  uttei  ance.  Taught  by  no 
human  agency,  their  knowledge  was  a  direct  irapa-tation  of  God. 

6.  When  this  sound  was  heard.  The  sound  which  was  like  a  hurricane.  The  Old  Version  misses  the 
meaning  altogether  when  it  has,  "when  this  was  noised  abroad."  Either  the  same  noise  which  so  tilled  the  house 
extended  to  the  street  without,  or  else  news  of  the  strange  sound  within  the  house  was  carried  to  some  outside, 
who  spread  the  tidings.  Speaking  in  his  own  language.  The  Jews  of  various  regions,  where  the  vernacular 
was  not  Aramaic  nor  Greek,  were  surprised  to  hear  the  local  languages  and  dialects  used  by  the  apostles  and 
brethren,  almost  all  of  whom  were  Galilaans,  reckoned  the  most  unlearned  of  the  Jews. 

9-11.  Parthians  and  Medes  and  Klainites.  Nations  east  of  the  Tigris.  Mesopotamia.  Between  the 
Tigris  and  Euphrates.  Cappadocia  —  Pontus — Asia  —  Phrygia  —  Pamphylia.  Nearly  all  Asia  Minor. 
"  Asia"  is  the  west  portion  of  Asia  Minor,  including  Mysia,  Lydia,  and  Caria.  Both  Jews  and  proselytes. 
This  refers  to  all  that  precede.  They  were  all  divided  into  two  classes,  born  Jews  and  proselyted  Gentiles.  Cretans 
and  Arabians.  These  are  mentioned  by  way  of  appendix.  M'^ith  the  exception  of  these,  the  enumeratiou  is  from 
eat-t  to  west. 

13.  OtherB  mocking.  Evidently  those  who  knew  not  any  of  the  languages  in  which  the  disciples  talked,  for 
those  whom  they  addressed  in  their  own  language  could  never  have  supposed  that  drunkenness  could  have  wrouuhl 
the  miracle.  Those  who  made  this  suggestion  could  not  have  discerned  any  thing  miraculous  in  the  event,  'i'hey 
were  probably  Jerusalem  .Jews  (see  verse  14). 

14,  Peter.  Now  fulfilling  the  Saviour's  promise  that  he  should  be  the  foundation  of  the  church  (Matt.  16:18), 
liy  constituting  the  first  Christian  assembly  consecrated  by  the  descent  of  the  Holy  Spirit.  My  his  preaching  this 
day  of  Pentecost,  he  also  used  one  of  the  keys  assigned  him,  and  opened  the  church  of  Christ  to  the  Jews  (Matt. 
10:19). 

1.5.  Third  hour  of  the  day.  About  nine  o'clock  in  the  morning.  This  was  the  first  of  the  three  hours  of 
prayer,  up  to  which  time  on  a  feast-day  (like  Pentecost)  no  .Jew  would  either  eat  or  drink. 

10.  The  prophet  Joel.  Joel  2:28-32.  The  terms  of  this  prophecy  are,  of  course,  figurative,  referring  to 
great  spiritual  truths. 

17.  All  flesh;  I.e.,  all  kinds  of  people,  not  only  on  a  few  chosen  prophets.    The  apostolic  age  saw  probably 


Peter's  sermon  on 


THE    ACTS,    II. 


the  day  of  Pentecost 


17  And  it  shall  come  to  pass  in  the  last  days, 
saith  God,  I  will  pour  out  of  my  Spirit  upon  all 
flesh:  and  your  sons  and  your  daughters  shall 
prophesy,  and  your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams: 

18  And  on  my  servants  and  on  my  handmaidens 
I  will  pour  out  in  those  days  of  my  Spirit;  and 
they  shall  propli«esy: 

19  And  1  will  shew  wonders  in  heaven  above, 
and  signs  in  the  earth  beneath;  blood,  and  fire, 
and  vapour  of  smoke: 

20  The  sun  shall  be  turned  into  darkness,  and 
the  moon  into  blood,  before  that  great  and  not- 
able day  of  the  Lord  come: 

21  And  it  shall  come  to  pass,  that  whosoever 
shall  call  on  the  name  of  the  Lord  shall  be 
saved. 

22  Ye  men  of  Israel,  hear  these  words;  Jesus 
of  Nazareth,  a  man  approved  of  God  among  you 
by  miracles  and  wonders  and  signs,  which  God 
did  by  him  in  the  midst  of  you,  as  ye  yourselves 
also  know : 

23  Him,  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have 
taken,  and  by  wicked  hands  have  crucified  and 
slain : 

24  Whom  God  hath  raised  up,  having  loosed 
the  pains  of  death:  because  it  was  not  possible 
that  he  should  be  holden  of  it. 

2.5  For  David  speaketh  concerning  him,  I  fore- 
saw the  Lord  always  before  my  face,  for  he  is  on 
my  right  hand,  that  I  should  not  be  moved: 

26  Therefore  did  my  heart  rejoice,  and  my 
tongue  was  glad;  moreover  also  my  flesh  shall 
rest  in  hope: 

27  Because  thou  wilt  not  leave  my  soul  in  hell, 
neither  wilt  thou  suffer  thine  Holy  One  to  see 
corruption. 

28  Thou  hast  made  known  to  me  the  ways  of 
life;  thou  shalt  make  me  full  of  joy  with  thy 
countenance. 


18 


19 


20 


21 


And  your  sons  and  your  daughters  shall 

prophesy, 
And  your  young  men  shall  see  visions, 
And  your  old  men  shall  dream  dreams : 
Yea  and  on  my  ^  servants  and  on  my 

•^  handmaidens  in  those  days 
Will   I   pour   forth   of   my  Spirit;   and 

they  shall  prophesy. 
And  I  will  shew  wonders  in  the  heaven 

above. 
And  signs  on  the  earth  beneath; 
Blood,  and  fire,  and  vapour  of  smoke: 
The  sun  shall  be  turned  into  darkness, 
And  the  moon  into  blood. 
Before  the  day  of  the  Lord  come; 
That  great  and  notable  day  : 
And  it   shall  be,  that  whosoever  shall 

call  on  the  name  of  the  Lord  shall  be 

saved. 

22  Ye  men  of  Israel,  hear  these  words:  Jesus 
of  Nazareth,  a  man  approved  of  God  unto 
you  by  mighty  ^  works  and  wonders  and 
signs,  which  God  did  by  him  in  the  midst 

23  of  you,  even  as  ye  yourselves  know;  him, 
being  delivered  up  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  by 
the  hand  of  **  lawless  men  did  crucify  and 

24  slay :  whom  God  raised  up,  having  loosed 
the  pangs  of  death:  because  it  was  not 
possible  that  he  should   be  holden  of  it. 

25  For  David  saith  concerning  him, 

I  beheld  the  Lord  always  before  my  face; 
For  he  is  on  my  right  hand,  that  I  should 

not  be  moved : 
Therefore  my  heart  was  glad,  and  my 

tongue  rejoiced ; 
Moreover  my  flesh  also  shall  ^  dwell  in 

hope: 
Because  thou  wilt  not  leave  my  soul  in 

Hades, 
Neither  wilt  thou  give  thy  Holy  One  to 

see  corruption. 
Thou  madest  known  unto  me  the  ways 

of  life; 
Thou   shalt  make  me  full   of  gladness 

*'with  thy  countenance. 


26 


27 


28 


I  Gr.  bondmen.    ^  Gr.  bond-maidens.    »  Gr.  powers.    *  Or,  men  without  the  laio.    ^  Or,  taberiiacle.    ^  Or,  in  thy 

presence. 

every  convert  thus  sjifted.  Sons  and  daughters,  young  and  old,  and  slaves  of  both  sexes,  had  prophetic  knowledge 
given  them  in  visions  and  dreams  (verses  17,  18). 

19.  Wonders  in  the  heaven  — sirhs  on  the  earth.  Manifestations  of  divine  power  in  the  church,  which 
should  be  signs  to  the  state.  Heaven  and  earth  are  symbolic  terms  in  prophecy  for  the  church  and  the  state  (in 
which  the  church  has  its  earthly  settlement).  Blood  —  flre  —  stnoke.  These  are  the  "signs  on  the  earth;"  to 
wit,  war,  devastation,  and  confusion.  The  history  of  the  Jewish  stiite  under  Babylonian  and  Syrian  rule  shows  the 
fulfilment  of  this. 

30.  Sun  into  darkness  — moon  into  blood.  The  ecclesiastical  rtilers  of  the  Jews  would  be  overwhelmed 
with  calamity.  The  loss  of  the  high  priesthood  from  the  direct  line,  and  the  bloody  character  of  the  contentions  for 
the  high  priesthood,  and  the  entire  worldliness  of  the  office,  fulfil  this  prophecy.  These  are  the  "  wonders  in 
heaven."  The  day  of  the  Lord.  The  day  of  the  destruction  of  the  Jewish  polity  and  church,  and  the  transfer 
of  the  Spirit  to  the  Christian  church.  It  is  a  day  in  which  some  are  saved;  to  wit,  those  that  call  on  the  name  of 
the  Lord.  The  Jews  that  turned  to  Christ,  and  called  on  his  name,  were  saved  from  the  experience  of  ruin  which 
befel  the  .Jewish  church  and  people.  The  day  of  the  destruction  of  the  .Jewish  church  was  a  type  of  the  last  judg- 
ment. Like  all  "  days  of  the  Lord,"  it  was  a  time  of  woe  and  of  blessing,  —  of  woe  to  the  persistently  rebellious, 
and  of  blessing  to  the  obedient  and  believing. 

22.  Mighty  works  —  wonders  — signs.    Described  from  their  character,  effect,  and  meaning. 

23.  Lawless.    As  in  margin,  "  without  the  law ;  "  i.e.,  the  Gentile  Romans. 

24.  The  panjjs  of  death  through  which  Jesus  passed  were  not  victorious  over  him.  They  were  temporary, 
not  eternal.    His  resurrection  showed  that  he  was  loosed  from  them.    Of  It.    Of  death. 

25.  David  saith.  Ps.  16:8-11,  A  ^fessianic  psalm.  The  close  presence  of  the  Father  made  Christ's  heart 
and  lips  glad. 

26.  27.  His  body  also  would  not  be  given  up  to  the  corruption  of  the  grave,  as  it  would  be  if  he  (his  soul)  should 
be  abandoned  to  the  dark  world. 

28.  Along  the  ways  of  life  (not  death)  he  would  find  constant  joy  from  the  Fathsr's  face. 

25T 


Peter's  sermon  on 


THE    ACTS,    II. 


the  day  of  Pentecost 


29  Men  and  brethren,  let  me  freely  speak  unto 
you  of  the  patriarch  David,  that  he  is  both  dead 
and  buried,  and  his  sepulchre  is  with  us  unto  this 
day. 

30  Therefore  being  a  prophet,  and  knowing 
that  God  had  sworn  with  an  oath  to  him,  that  of 
the  fruit  of  his  loins,  according  to  tlie  flesh,  he 
would  raise  up  Christ  to  sit  on  his  throne; 

31  He  seeing  this  before  spake  of  the  resurrec- 
tion of  Christ,  that  his  soul  was  not  left  in  hell, 
neither  his  flesh  did  see  corruption. 

32  This  Jesus  hath  God  raised  up,  whereof  we 
all  are  witnesses. 

33  Therefore  being  by  the  right  hand  of  God 
exalted,  and  having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  he  hath  shed  forth 
this,  which  ye  now  see  and  hear. 

34  For  David  is  not  ascended  into  the  heavens: 
but  he  saith  himself.  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right  hand, 

35  Until  I  make  thy  foes  thy  footstool. 

36  Therefore  let  all  the  house  of  Israel  know 
assuredly,  that  God  hath  made  that  same  Jesus, 
whom  ye  have  crucified,  both  Lord  and  Christ, 

37  t  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter  and 
to  the  rest  of  the  apostles.  Men  and  brethren, 
what  shall  we  do  ? 

38  Then  Peter  said  unto  them,  Repent,  and  be 
baptized  every  one  of  you  in  the  name  of  Jesus 
Christ  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost. 

.39  For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many 
as  the  Lord  our  God  shall  call. 

40  And  with  many  other  words  did  he  testify 
and  exhort,  saying.  Save  yourselves  from  this 
untoward  generation. 

41  IT  Then  they  that  gladly  received  his  word 
were  baptized :  and  the  same  day  there  were  added 
unto  them  about  three  thousand  souls. 


29  Brethren,  I  may  say  unto  you  freely  of 
the  patriarch  David,  that  he  both  died 
and  was  buried,  and  his  tomb  is  with  us 

30  unto  this  day.  Being  therefore  a  prophet, 
and  knowing  that  God  had  sworn  with  an 
oath  to  him,  that  of  the  fruit  of  his  loins 

31  Uie  would  set  une  upon  his  throne;  he 
foreseeing  tliis  spake  of  the  resurrection 
of  the  Christ,  that  neither  was  he  left  in 
Hades,  nor  did  his   flesh  see  corruption. 

32  This  Jesus  did  God  raise  up,  -  whereof  we 

33  all  are  witnesses.  Being  therefore  ^by 
the  right  hand  of  God  exalted,  and  having 
received  of  the  Father  the  promise  of  the 
Holy  Ghost,  he   hath   poured  forth  this, 

34  which  ye  see  and  hear.  For  David  as- 
cended not  into  the  heavens :  but  he  saith 
himself. 

The  Lord  said  unto  my  Lord,  Sit  thou 
on  my  right  hand, 

35  Till  I  make  thine  enemies  the  footstool 

of  thy  feet. 

36  Let  ■*  all  the  house  of  Israel  therefore 
know  assuredly,  that  God  hath  made  him 
both  Lord  and  Christ,  this  Jesus  whom 
ye  crucified, 

37  Now  when  they  heard  tJiis,  they  were 
pricked  in  their  heart,  and  said  unto  Peter 
and  the  rest  of  the  apostles.  Brethren,  what 

38  shall  we  do  ?  And  Peter  .Hoid  unto  them, 
Repent  ye,  and  be  baptized  every  one  of 
you  in  the  name  of  Jesus  Christ  imto  the 
remission  of   your  sins;  and  ye  shall  re- 

39  ceive  the  gift  of  the  Holy  Ghost.  For 
to  you  is  the  promise,  and  to  your  chil- 
dren, and  to  all  that  are  afar  oif,  eten  as 
many  as  the  Lord  our  God  shall  call  unto 

40  him.  And  with  many  otlier  words  he 
testified,  and  exhorted  them,  saying,  Save 
yourselves  from  this  crooked  generation. 

41  They  then  ^that  received  his  word  were 
baptized:  and  there  were  added  rinto  them 
in  that  day  about  three  thousand   souls. 

42  And    they    continued    stedfastly    in    the 


'  Or,  one  should  sit.    2  Or,  of  tchom.    '  Or,  at.    *  Or,  every  house.    "  Or,  having  received. 


31.  Spake  of  the  resurrection  of  the  Christ.  The  psalm  is  not  accommodated  to  Christ.  It  was  intended 
for  him. 

34,  3.">.  Ps.  110:1. 

36.  The  Lord  who  was  to  reign  over  Israel,  and  the  Christ  who  was  to  redeem  Israel. 

37.  What  shall  we  do?  Conviction  of  the  truth  that  Jesns  was  the  Messiah  was  complete.  They  naturally 
ask  for  instruction  in  the  new  circumstances  in  which  they  find  themselves  placed.  They  feel,  that  so  far  as  they  had 
approved,  tacitly  or  openly,  of  .Jesus'  death  (verse  23),  they  had  opposed  God's  Messiah.  At  this  thought  they  are 
pierced  with  remorse. 

38.  Repent  ye,  and  be  baptized.  The  repentance  (jaeTafoio)  was  not  simply  sorrow  for  sin,  but  a  com- 
plete change  of  mental  perception,  and  hence  of  spiritual  life.  They  were  to  see  Jesus  as  Messiah.  The  sorrow  for 
Bin  was  rather  a  consequence  of  repentance  than  repentance  itself.  Some  of  these  referred  to  may  have  been  godly 
men,  who  had  been,  up  to  this  time,  unaware  that  Jesus  was  the  Messiah,  havi 
and  not  hearing  distinctly  of  his  life  and  works.  These  godly  men  couli 
divine  things,  and  act  accordingly. 

The  baptism  was  an  acknowledgment  on  their  part  that  they  saw  their  sins  to  be  remitted  only  through  Jesus 
Christ.  Baptism  did  not  remit  their  sins.  They  came  to  baptism  because  their  sins  were  remitted.  If  baptism  was 
a  power  necessary  to  remit  sins,  then  a  penitent  dying  before  baptism  would  be  lost!  The  gift  of  tJie  Holy 
Ghost.  The  external  and  miraculous  manifestations  are  here  designated.  Not  even  for  this  external  gift  was  bap- 
tism necessary,  as  we  see  by  chap.  10 :  44-48,  where  the  gift  was  bestowed,  and  baptism  followed.  On  this  particular 
occasion,  Peter  promised  that  the  miraculous  gift  would  follow  on  their  baptism. 

39.  The  promise  of  this  miraculous  gift  of  the  Holy  Ghost  as  made  in  .loel.  To  all  that  are  afar  off. 
Not  distant  Jews,  but  Gentiles  (see  Eph.  2  :  13).  This  miraculous  outpouring  of  power  from  on  high  would  come  on 
Jewish  and  Gentile  believers  alike  for  two  generations,  and  then  be  the  historical  possession  of  the  church  to  the 
end,  as  one  of  the  evidences  of  her  truth  and  divine  origin. 

40.  Crooked.  Moral  crookedness  Is  wickedness.  With  many  other  words.  We  have  a  mere  epitome  of 
Peter's  address. 


been  resident  in  a  distant  country, 
'  repent;  "  i.e.,  change  their  whole  view  of 


Peter's  answer  to 


lame 


THE    ACTS,    III. 


man  that  asked  alms. 


42  And  they  continued  stedfastly  in  the  apos- 
tles' doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers. 

43  And  fear  came  upon  every  soul:  and  many 
wonders  and  signs  were  done  by  the  apostles. 

44  And  all  that  believed  were  together,  and  had 
all  things  common; 

45  And  sold  their  possessions  and  goods,  and 
parted  them  to  all  men,  as  every  inan  liad  need. 

46  And  they,  continuing  dally  with  one  accord 
in  the  temple,  and  breaking  bread  from  house  to 
house,  did  eat  their  meat  with  gladness  and  sin- 
gleness of  heart, 

47  Praising  God,  and  having  favour  with  all 
the  people.  And  the  Lord  added  to  the  church 
daily  such  as  should  be  saved 


apostles'  teaching  and  ^  fellowship,  in  the 
breaking  of  bread  and  the  prayers, 

43  And  fear  came  upon  every  soul:  and 
many  wonders  and  signs  were  done  ^by 

44  the  apostles.^     And  ail  that  believed  were 

45  together,  and  had  all  things  common  ;  and 
they  sold  their  possessions  and  goods,  and 
parted  them  to  all,  according  as  any  man 

46  had  need.  And  day  by  day,  continuing 
stedfastly  with  one  accord  in  the  temple, 
and  breaking  bread  at  home,  they  did 
take  their  food  with  gladness  and  single- 

47  ness  of  heart,  praising  God,  and  having 
favour  with  all  the  people.  And  the  Lord 
added  *to  them  day  by  day  those  that 
were  beint 


Or,  in  fellowship.    -  Or,  through.    3  Many  ancient  authorities  add  in  Jerumlem  ;  and  great  fear  was  upon  all. 

*  Gr.  together. 

42.  Apostles'  teaching  and  fellowship.  Receiving  constant  instruction  in  tiie  new  revelation  of  the 
Messiah.  In  the  breaking  of  bread  and  the  prayers.  Evidently  both  are  worship.  The  Lord's  Supper 
(  "  the  breaking  of  the  bread  "  )  was  probably  celebrated  daily  at  first,  and  then  weekly  (see  chap.  20 : 7). 

43.  Fear.     A  solemn  feeling  of  being  in  the  presence  of  divine  movements. 

4.5.  A  local,  voluntary,  and  temporary  communism,  suggested  probably  by  the  numbers  of  foreign  Jews  con- 
verted, and  now  staying  unexpectedly  in  Jerusalem. 

4fi.  They  held  public  meetings  in  the  temple-court,  and  private  Christian  conferences  "at  home"  (in  the  upper 
room  of  chap.  1:13,  and  probably  chap.  2:1,  and  in  other  centres),  where  they  partook  of  the  Lord's  Supper. 
They  did  take  their  food.  This  should  be  understood  spiritual^jy  to  agree  with  the  whole  passage,  "day  by  day, 
meeting  in  the  temple,  and  partaking  of  the  Lord's  Supper  at  home,  they  received  their  spiritual  nourishment 
gladly,"  etc. 

47.  Those  that  were  being  saved.  The  <nu^on€fot  are  the  opposite  of  the  aiTo\\viJ.evoi.  (1  Cor.  1 :18).  The 
former  are  saved,  inasmuch  as  they  are  in  the  way  to  the  final  salvation  (Rom.  13 ;  11).  The  laUer  are  lost,  as  they  are 
in  the  way  of  the  iiual  catastrophe. 


CHAPTER    III. 


Peter  preaching  to  the  people  that  came  to  see  a  lame  man  restored  to  his  feet,  12,  professeth  the  cnre  not  to 
have  been  wrought  by  his  or  John's  own  power,  or  holiness,  but  by  God,  and  his  Son  Jesus,  and  through  faith 
in  his  name !  13.  withal  reprehending  them  for  crucifying  Jesus.  17.  Which  because  they  did  it  through 
ignorance,  and  that  thereby  were  fulfilled  God's  determinate  counsel,  and  the  scriptures !  19.  he  exhorteth 
them  by  repentance  and  faith  to  seek  remission  of  their  sins,  and  salvation  in  the  same  Jesus. 


1  Now  Peter  and  John  went  up  together  into 
the  temple  at  the  hour  of  prayer,  beimj  the  ninth 
Iiour. 

2  And  a  certain  man  lame  from  his  mother's 
womb  was  carried,  whom  they  laid  daily  at  the 
gate  of  the  temple  Avhich  is  called  Beautiful,  to 
ask  alms  of  them  that  entered  into  the  temple; 

3  Who  seeing  Peter  and  John  about  to  go  into 
the  temple  asked  an  alms. 

4  And  Peter,  fastening  his  eyes  upon  him  with 
John,  said.  Look  on  us. 

5  And  he  gave  heed  unto  them,  expecting  to 
receive  something  of  them. 

6  Then  Peter  said.  Silver  and  gold  have  I  none; 
but  such  as  I  have  give  I  thee:"  In  the  name  of 
Jesus  Christ  of  Nazareth  rise  up  and  walk. 


1  Now  Peter  and  John  were  going  up  into 
the  temple  at  the   hour  of  prayer,  being 

2  the  ninth  hour.  And  a  certain  man  that 
was  lame  from  his  mother's  womb  was 
carried,  whom  they  laid  daily  at  the  door 
of  the  temple  which  is  called  Beautiful, 
to  ask  alms  of  them  that  entered  into  the 

3  temple  ;  who  seeing  Peter  and  John  about, 
to  go  into  the  temple,  asked  to  receive  an 

4  alms.     And  Peter,  fastening  his  eyes  upon 

5  him,  witli  John,  said,  Look  on  us.  And 
he  gave  heed  unto  them,  expecting  to  re- 

6  ceive  something  from  them.  But  Peter 
said.  Silver  and  gold  have  I  none;  but 
what  I  have,  that  give  I  thee.  In  the 
name  of  Jesus  Christ  of  Nazareth,  walk. 


1.  The  ninth  hour.  About  three  p.m.,  the  time  of  the  evening  sacrifice.  There  were  three  times  of  prayer 
daily,  —  the  third,  sixth,  and  ninth  hours. 

3.  Lame  from  his  niotlier's  vronib.  He  was  over  forty  years  old  (chap.  4:22),  and  therefore  well  known 
to  all  Jerusalem.  The  door  of  the  temple  wliich  is  t-alled  Beautiful.  A  magnificent  structure  of  Cor- 
inthian brass  built  by  Herod  the  Great  on  the  eastern  side  of  the  temple  area.  It  overlooked  the  valley  of  the  Kid- 
ron,  and  commanded  a  fine  view  of  the  Mount  of  Olives.  Josephus  describes  it  (B.  J.,  5,  5,  3).  Through  it  was  the 
main  entrance  into  the  temple-court.     Hence  the  lame  man  would  have  here  the  best  opportunity  of  receiving  alms. 

4.  With  John.     A  united  movement  of  the  two,  although  Peter  speaks. 

6.  In  the  name  of  Jesus  Christ  of  Nazareth.  Understand  "I  say  unto  thee."  The  miracle  was  wrought 
by  Peter  in  the  name  of  Jesus.     The  man  did  not  receive  it  in  the  uame  of  Jesus,  although  he  doubtless  accepted  the 

259 


The  lame  man 


THE    ACTS,    III. 


Peter's  exhortation. 


T  And  he  took  him  by  the  right  hand,  and  lifted 
him  np:  and  immediately  his  feet  and  ancle  bones 
received  strength. 

8  And  he  leaping  up  stood,  and  walked,  and 
entered  with  them  into  the  temple,  walking,  and 
leaping,  and  praising  God. 

9  And  all  the  people  saw  him  walking  and 
praising  God : 

10  And  they  knew  that  it  was  he  which  sat  for 
alms  at  the  Beautiful  gate  of  the  temple:  and  they 
were  filled  with  wonder  and  amazement  at  that 
which  had  happened  unto  him. 

11  And  as  the  lame  man  which  was  healed  held 
Peter  and  John,  all  the  people  ran  together  unto 
them  in  the  porch  that  is  called  Solomon's,  greatly 
wondering. 

12  H  And  when  Peter  saw  it,  he  answered  unto 
the  people.  Ye  men  of  Israel,  why  marvel  ye  at 
this  ?  or  why  look  ye  so  earnestly  on  us,  as  though 
by  our  own  power  or  holiness  we  had  made  tliis 
man  to  walk  ? 

13  The  God  of  Abraham,  and  of  Isaac,  and  of 
Jacob,  the  God  of  our  fathers,  hath  glorified  his 
Son  Jesus;  whom  ye  delivered  up,  ami  denied  him 
in  the  presence  of  Pilate,  when  he  was  determined 
to  let  him  go. 

14  But  ye  denied  the  Holy  One  and  the  Just, 
and  desired  a  murderer  to  be  granted  unto  you; 

].j  And  killed  the  Prince  of  life,  whom  God 
hath  raised  from  the  dead;  whereof  we  are  wit- 
nesses. 

l(j  And  his  name  through  faith  in  his  name 
hath  made  this  man  strong,  whom  ye  see  and 
know:  yea,  the  faith  which  is  by  him  hath  given 
him  this  perfect  soundness  in  the  presence  of  you 
all. 

IT  And  now,  brethren,  I  wot  that  through 
Ignorance  ye  did  it,  as  did  also  your  rulers. 

18  But  those  tilings,  which  God  before  had 
shewed  by  the  mouth  of  all  his  prophets,  that 
Clmst  should  suffer,  he  hath  so  fulfilled. 

ID  IF  Repent  ye  therefore,  ami  be  converted,  that 
your  sins  may  be  blotted  out,  when  the  times  of 
refreshing  shall  come  from  the  presence  of  the 
Lord ; 


7  And  he  took  him  by  the  right  hand, 
and  raised  him  up  :  and  immediately 
his    feet    and    his    ankle-bones    received 

8  strength.  And  leaping  up,  he  stood,  and 
began  to  walk;  and  he  entered  with  them 
into   the   temple,   walking,   and    leaping, 

9  and   praising   (Jod.     And   all   the   people 

10  saw  him  walking  and  praising  God :  and 
they  took  know  ledge  of  him,  that  it  was 
he  which  sat  for  alms  at  the  Beautiful 
Gate  of  the  temple:  and  they  were  filled 
with  w  onder  and  amazement  at  that  which 
had  happened  imto  him. 

11  And  as  he  held  Peter  and  John,  all  the 
people  ran  together  unto  them  in  the 
1  porch  that  is  called  Solomon's,  greatly 

12  wondering.  And  when  Peter  saw  it,  he 
answered  unto  the  people,  Ye  men  of 
Israel,  why  marvel  ye  at  this  -  man  ?  or 
why  fasten  ye  your  eyes  on  us.  as  though 
by  our  own   power  or  godliness  we  had 

1.3  made  him  to  walk  ?  The  God  of  Abra- 
ham, and  of  Isaac,  and  of  Jacob,  the  God 
of  our  fathers,  hath  glorified  his  ^  Servant 
Jesus;  whom  ye  delivered  up,  and  denied 
before   the   face  of  Pilate,  when  he   had 

14  determined  to  release  him.  But  ye  denied 
the  Holy  and  Righteous  One,  and  asked 
for  a  murderer  to  be  granted  unto  you, 

15  and  killed  tlie  *  Prince  of  life;  whom  God 
raised   from  the  dead;  ^whereof  we  are 

16  witnesses.  And  ^by  faith  in  his  name 
hath  his  name  made  this  man  strong, 
whom  ye  behold  and  know:  yea,  the  faith 
which  is  through  him  hath  given  him  this 
perfect  soundness  in  the  presence  of  you 

17  all.  And  now,  brethren,  I  wot  that  in 
ignorance  ye  did  it,  as  did  also  your  rulers. 

18  But  the  things  which  God  foreshewed  by 
the  mouth  of  all  the  prophets,  that  his 
Christ    should   suffer,    he   thus    fulfilled. 

19  Repent  ye  therefore,  and  turn  again,  that 
your  sins  may  be  blotted  out,  that  so  thei'e 
may  come  seasons  of  refreshing  from  the 

20  presence  of  the  Lord ;  and  that  he  may 


Or,  portico.    ^  Or,  t/ti>tg. 


Or,  C/iild :  and  so  in  verse  26;  4:27,  30.     See  Matt.  12: 
*  Or,  Author.    ^  Or,  of  whom.    ^  Or,  on  the  grounU  of. 


Isa.  42:1;  52:13;  53:11. 


truth  in  Jesus  afterward.  Peter  raised  the  man  up  (verse  V).  He  did  not  raise  himself  up.  "  Christ  "  is  not  here 
as  yet  a  name.  It  is  still  Messiah,  the  Anointed  One:  "  iu  the  name  of  Jesus  the  Messiah,  the  Xazareue."  The 
absence  of  the  article  before  Christ  does  not  forbid  this. 

7.  His  feet  and  his  ankle-bones.  The  particularity  of  Lul?e  the  physician.  The  word  for  "  feet  "  is  rarely 
used  in  this  sense.    We  find  it  in  I'lato  and  the  poets.    Perhaps  it  was  used  in  medical  language. 

8.  WalUIng  and  leaping:,  as  one  wholly  unused  to  managing  his  legs. 

10.  AV«»n<ler  and  amazement.  A  strong  combination  of  words,  indicating  a  very  remarkable  excitement. 
It  was  the  great  event  of  the  day,  and  the  whole  city  became  agitated. 

11.  Held.  A  strong  word.  "  Held  fast  to."  The  man  clung  to  the  two  apostles  in  overwhelming  gratitude. 
The  porch  that  is  called  Solom<jn's.  Probably  erected  on  the  site  of  a  porch  built  by  Solomon.  Some  say  it 
was  the  only  relic  of  the  original  Solomonian  structure.  It  was  a  long  and  broad  portico  skirting  a  portion  of  the 
temple-mount,  and  adapted  to  concourse  or  promenade,  even  in  stormy  weather.  Greatly  wondering.  Gr., 
«Kea/x,8oi.     Like  the  combination  in  verse  10,  a  very  strong  expression. 

12.  At  this  man.  Rather  (as  in  margin),  "  at  this  thing,"  the  healing  of  the  man.  Power  or  godliness. 
A  hendiadys  for  "  godly  power,"  or  "  power  arising  from  godliness."  It  was  believed,  that,  the  holier  a  man  was, 
the  more  power  he  had  over  physical  relations. 

13.  His  Servant  Jesus.    See  Isa.  42:1.    Delivered  up,  and  then  denied,  or  "refused"  to  release. 

14.  Denied,  or  "  refused."  Holy  and  Kighteous  One.  Character  and  conduct.  A  murderer.  Bar- 
abbas. 

1.5.  And  killed  the  Prince  of  life.  Note  the  contrast  of  words.  The  "Prince  of  life"  is,  rather,  the 
"originator  of  life." 

16.  IJy  faith.    The  faith  was  exercised  by  the  apostles. 

17.  I  wot.     I  know.     In  ignorance.     No  excuse  for  the  crime,  li\it  an  argument  for  accepting  light. 

18.  All  the  prophets.     The  Messiah's  sufferings  are  found  literally  in  all  llie  proiihets. 

19.  Kepent.  Take  on  the  new  life  in  Christ.  Turn  a^nln  from  pursuing  false  ways.  In  this  double  action, 
eiu  is  blotted  out;  and,  as  sin  is  overcome  in  the  world,  Christ  will  come  again,  and  bring  seasons  of  refreshing. 


200 


The  rulers  of  the  Jews 


THE    ACTS,    IV. 


offended  with  Peter's  sermon. 


20  And  he  shall  send  Jesus  Christ,  which  before 
was  preached  unto  you: 

21  Whom  the  heaven  must  receive  until  the 
times  of  restitution  of  all  thinijs,  which  God  hath 
spoken  by  the  niotith  of  all  his  holy  prophets  since 
the  world  l)e<jan. 

22  For  Closes  truly  said  unto  the  fathers,  A 
prophet  shall  the  Lord  your  God  raise  up  unto 
YOU  of  your  brethren,  like  unto  me;  him  shall  ye 
hear  in  all  things  whatsoever  he  shall  say  unto 
you. 

28  And  it  shall  come  to  pass,  that  every  soul, 
M'hich  will  not  hear  that  prophet,  shall  be  de- 
stroyed from  among  the  people. 

24  Yea,  and  all  the  prophets  from  Samuel  and 
those  that  follow  after,  as  many  as  have  spoken, 
have  likewise  foretold  of  these  days. 

25  Ye  are  the  children  of  the  prophets,  and  of 
the  covenant  which  God  made  with  our  fathers, 
saying  unto  Abraham,  And  in  thy  seed  shall  all 
the  kindreds  of  the  earth  be  blessed. 

26  Unto  you  first  God,  having  raised  up  his  Son 
Jesus,  sent  him  to  bless  you,  in  turning  away  every 
one  of  you  from  his  iniquities. 


send  the  Christ  who  hath  been  appointed 

21  for  you,  even  Jesus:  whom  the  heaven 
nujst  receive  until  the  times  of  restoration 
of  all  things,  whereof  God  spake  by  the 
mouth  of  his  holy  prophets  which  have 

22  been  since  the  world  began.  Moses  indeed 
said,  A  prophet  shall  the  Lord  God  raise 
up  unto  you  from  among  your  brethren, 
Uike  unto  me;  to  him  shall  ye  hearken  in 
all  things  whatsoever  he  shall  speak  unto 

23  you.  And  it  shall  be,  that  every  soul, 
which  shall  not  hearken  to  that  i:)rophet, 
shall  be  utterly  desti'oyed  from  among  the 

24  people.  Yea  and  all  the  prophets  from 
Samuel  and  them  that  followed  after,  as 
many  as  have  spoken,  they  also  told  of 

25  these  days.  Ye  are  the  sons  of  the  proph- 
ets, and  of  the  covenant  which  God  ■^  made 
with  your  fathers,  saying  unto  Abraham, 
And  in  thy  seed  shall  all  the  families  of 

26  the  earth  be  blessed.  Unto  you  first  God, 
having  raised  up  his  Servant,  sent  him  to 
bless  you,  in  turning  away  every  one  of 
you  from  your  iniquities. 


Or,  as  he  raised  up  me.    -  Gr.  covenanted. 


81.  Until  the  times  of  restoration  of  all  things,  whereof,  etc.  Not  absolutely  "all  things,"  but  "all 
things,  whereof,"  etc.  The  restoration  of  perfect  holiness  to  the  saints  and  to  the  earth  will  be  at  the  judgment  day. 
There  are  other  comings  of  Christ,  which  are  times  of  refreshing,  and  which  will  come  according  to  the  church's 
earnestness  in  purifying  itself;  but  there  is  no  other  coming  from  his  seat  in  heaven,  —  a  visible,  personal  coming, — 
but  that  at  the  end  of  the  dispensation  ("  whom  the  heaven  must  receive  until  the  times  of  restoration  of  all  things  "). 

22.  Moses.     In  Deut.  18  .15,  19. 

24.  All  the  prophets  from  Samuel  and  them  that  followed  after,  as  many  as  have  spoken. 
Rather,  "  All  the  prophets  from  Samuel,  even  as  many  of  those  that  followed  him  as  have  spoken." 

25.  Sons  of  the  prophets.  Belonging  to  the  prophets  as  believers  in  them.  Of  the  covenant.  Belong- 
ing to  the  Abrahamic  covenant  (see  Gen.  12:3). 

26.  Because  of  this  Abrahamic  covenant,  the  Messiah  was  first  sent  to  the  Jews.  Servant.  See  on  verse  13. 
The  Messiah's  blessing  was  not  to  be  a  temporal  rule  of  Solomonian  prosperity  to  Israel,  as  they  had  carnally  sup- 
posed, but  the  turning  man  away  from  his  sins.  All  the  promise  of  this  in  type  and  prophecy  the  Jews  failed  to 
perceive.  The  outline  of  Peter's  address  is  as  follows:  "  God's  promised  Servant,  the  Messiah,  whom  ye  killed,  is 
now  glorified,  and  his  name  has  wrought  this  miracle.  Ye  acted  in  ignorance;  but  God's  design  that  the  Messiah 
should  suffer  was  accomplished,  unto  whom,  if  ye  turn,  your  sins  will  be  forgiven,  and  through  you  the  world  will 
be  revived,  and  the  Messiah  return  in  glory,  according  to  all  the  prophets,  who  have  foretold  Messiah's  career,  and 
who  were  of  the  same  stock  and  in  the  same  covenant  as  ye,  to  whom  the  Messiah  has  first  come  in  the  course  of  his 
blessing." 


CHAPTER    IV. 

1.  The  rnlers  of  the  Jews  offended  with  Peter's  sermon,  4,  (though  thousands  of  the  people  were  converted  that 
heard  the  word,)  imprison  him  and  John.  5.  After,  upon  examination  Peter  boldly  avouching  the  lame  man 
to  be  healed  by  the  name  of  Jesus,  and  that  by  the  same  Jesus  only  we  must  be  eternally  saved,  13.  they 
command  him  and  John  to  preach  no  more  in  that  name,  adding  also  threatening,  23.  whereupon  the  church 
fleeth  to  prayer.  31.  And  God,  by  moving  the  place  where  they  were  assembled,  testified  that  he  heard  their 
prayer :  confirming  the  church  with  the  gift  of  the  Holy  Ghost,  and  with  mutual  love  and  charity. 


1  And  as  they  spake  unto  the  people,  the 
priests,  and  the  captain  of  the  temple,  and  the 
Sadducees,  came  upon  them, 

2  Being  grieved  that  they  taught  the  people, 
and  preached  through  Jesus  the  resurrection  from 
the  dead. 


1  And  as  they  spake  unto  the  people, 
1  the  priests  and  the  captain  of  the  temple 

2  and  the  Sadducees  came  upon  them,  being 
sore  troubled  because  they  taught  the 
people,  and  proclaimed  in  Jesus  the  res- 

3  urrection  from  the  dead.     And  they  laid 


Some  ancient  authorities  read  the  chief  priests. 


1.  The  captain  of  the  temple.  The  commander  of  the  Levitical  police,  who  guarded  the  temple.  The 
Sadducees.  See  on  Matt.  3:  7.  Probably  these  were  such  Sadducees  as  held  high  position  in  the  government  as 
officials  (perhaps  members  of  the  Sanhedrim). 

3.  The  priests  (who  were,  doubtless,  Pharisees  generally)  would  be  sore  troubled  that  the  apostles  taught 
the  people,  but  the  Sadducees  would  be  sore  troubled  that  they  proclaimed  iu  Jesus  the  resurrection 
from  the  dead. 


261 


Peter  and  John 


THE    ACTS,    IV. 


before  the  conncil. 


3  And  they  laid  hands  on  them,  and  put  them 
in  hold  unto  the  next  day:  for  it  was  now  even- 
tide. 

4  Ilowbeit  many  of  them  which  heard  the  word 
believed;  and  the  number  of  the  men  was  about 
five  thousand. 

5  If  And  it  came  to  pass  on  the  morrow,  that 
their  rulers,  and  elders,  and  scribes, 

6  And  Annas  the  high  priest,  and  Caiaphas, 
and  John,  and  Alexander,  and  as  many  as  were 
of  the  kindred  of  the  high  priest,  were  gathered 
together  at  Jerusalem. 

7  And  when  they  had  set  them  in  the  midst, 
they  asked.  By  what  power,  or  by  what  name, 
have  ye  done  this  ? 

8  Then  Peter,  filled  with  the  Holy  Ghost,  said 
unto  them.  Ye  rulers  of  the  people,  and  elders  of 
Israel, 

9  If  we  this  day  be  examined  of  the  good  deed 
done  to  the  impotent  man,  by  what  means  he  is 
made  whole; 

10  Be  it  known  unto  you  all,  and  to  all  the 
people  of  Israel,  that  by  the  name  of  Jesus  Christ 
of  Nazareth,  whom  ye  crucified,  whom  God  raised 
from  the  dead,  even  by  him  doth  this  man  stand 
here  before  you  whole. 

11  This  is  the  stone  which  was  set  at  nought  of 
you  builders,  which  is  become  the  head  of  the 
corner. 

12  Neither  is  there  salvation  in  any  other:  for 
there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved. 

13  If  Now  when  they  saw  the  boldness  of  Peter 
and  John,  and  perceived  that  they  were  unlearned 
and  ignorant  men,  they  marvelled;  and  tliey  took 
knowledge  of  them,  that  they  had  been  with 
Jesus. 

14  And  beholding  the  man  which  was  healed 
standing  with  them,  they  could  say  nothing 
against  it. 

1.5  But  when  they  had  commanded  them  to  go 
aside  out  of  the  council,  they  conferred  among 
themselves, 

16  Saying,  What  shall  we  do  to  these  men  ?  for 
that  indeed  a  notable  miracle  hath  been  done  by 
them  j.s  manifest  to  all  them  that  dwell  in  Jerusa- 
lein ;  and  we  cannot  deny  it. 


hands  on  them,  and  put  them   in  ward 
unto  the  morrow:  for  it  was  now  even- 

4  tide.  But  many  of  them  that  heard  the 
word  believed;  and  the  number  of  the 
men  came  to  be  about  five  thousand. 

5  And  it  came  to  pass  on  the  morrow, 
that  their  rulers  and  elders  and  scribes 
were    gathered    together    in    Jerusalem; 

6  and  Annas  the  high  priest  ioo.s  tliere,  and 
Caiaphas,  and  John,  and  Alexander,  and 
as  many  as  were  of  the  kindred  of  the 

7  high  priest.  And  when  they  had  set  them 
in  the  midst,  they  inquired.  By  Avhat 
power,  or  in  what   name,  have  ye  done 

8  this  ?  Then  Peter,  filled  with  the  Holy 
Ghost,  said  unto  them.  Ye  rulers  of  the 

9  people,  and  elders,  if  we  this  day  are  ex- 
amined concerning  a  good  deed  done  to 
an  impotent  man,  ^by  what  means  this 

10  man  is  '^  made  whole ;  be  it  known  unto 
you  all,  and  to  all  the  people  of  Israel, 
that  in  the  name  of  Jesus  Christ  of  Naza- 
reth, whom  ye  crucified,  whom  God  raised 
from  the   dead,   even   in  ^  him  doth   this 

11  man  stand  here  before  you  whole.  He  is 
the  stone  which  was  set  at  nought  of  you 
the   builders,  Avliich  was  made  the  head 

12  of  the  corner.  And  in  none  other  is  there 
salvation:  for  neither  is  there  any  other 
name  under  heaven,  that  is  given  among 
men,  wherein  we  must  be  saved. 

13  Now  when  they  beheld  the  boldness  of 
Peter  and  John,  and  had  perceived  tliat 
they  were  unlearned  and  ignorant  men, 
they  marvelled ;  and  they  took  knowledge 
of  them,  that  they  had  been  with  Jesus. 

14  And  seeing  the  man  which  was  healed 
standing  with  them,  they  could  say  noth- 

15  ing  against  it.  But  when  they  had  com- 
manded them  to  go  aside  out  of  the 
coiuicil,  they  conferred  among  themselves, 

16  saying,  What  shall  we  do  to  these  men  ? 
for  that  indeed  a  notable  ''miracle  hath 
been  wrought  through  them,  is  manifest 
to  all  that   dwell  in  Jerusalem;   and  we 

17  cannot  deny  it.  But  that  it  spread  no 
further  among  the  people,  let  us  threaten 


Or,  iw  whom.    ^  Or,  saved.    3  Or,  this  name.    *  Gr.  sign. 


3.  Eventide.     Evening.     The  sun  had  set.    It  was  the  second  evening,  the  first  being  before  sunset. 

4.  Five  thousand  men,  not  counting  the  women.  As  many  of  these  were  foreign  Jews  temporarily  in  Jeru- 
salem, we  are  not  to  suppose  that  the  Christian  assembly  exhibited  the  comparative  proportion  of  men  and  women 
which  the  church  now  exhibits.  The  circumstances  would  naturally  malce  the  number  of  the  men  larger.  And  yet 
the  Jerusalem  converts  must  have  included  the  full  proportion  of  women.  We  can  scarcely  be  beyond  probability  in 
reckoning  the  whole  number  of  believers  at  seventy-five  hundred;  for  it  is  certainly  the  whole  number  of  Christian 
men,  and  not  the  number  converted  through  the  address  after  the  miracle  of  healing  the  lame  man,  which  is  here 
mentioned. 

.5.  Killers  and  elders  and  scribes.  The  "rulers"  arc  the  chief  priests,  the  heads  of  the  twenty  four 
courses,  and  those  who  had  before  been  high  priests,  several  of  whom  had  demitted  the  otlice.  This  gathering  was 
that  of  the  .Sanhedrim. 

6.  Annas  — Caiaphas.  See  Matt.  26 :  3.  Of  John  and  Alexander  we  Ijnow  nothing.  The  names  were  very 
common.     These  seem  to  have  been  of  the  high  priest's  liindred. 

7.  By  Avhat  power,  or  in  what  name.  The  name  supposed  to  bo  a  magic  word,  by  whicli  the  power  was  given. 

10.  To  all  the  people  of  Israel.  The  nation  is  summoned  to  hear.  In  tlie  name  of  Jesus  Christ  of 
Nazareth.  See  on  chap.  3:  6.  Whom  ye  crucified,  whom  God  raised  from  the  dead.  Compare  the 
similarity  in  the  I'entecost  address  (chap.  2:  23),  and  in  the  address  to  the  people  at  the  temple  (chap.  ;J :  l:!-li>). 
Jesus,  slain  and  risen,  is  the  theme  uppermost  in  the  apostle's  teaching.  lu  him.  Katber,  as  iu  the  margin,  "  in 
this  name."     They  asked  the  name,  and  Peter  gives  it. 

11.  The  stone  which  was  set  at  nought.    See  Ps.  118  :  22. 

13.  Salvation  in  its  highest  sense,  of  which  the  bodily  salvation,  or  cure  of  the  cripple,  was  a  type  or  token. 

1.3.  ly:n<>rant  men.  Rather,  "  private  men  ;  "  i.e.,  men  not  in  any  civil  or  ecclesiastical  office.  l.T,  14.  .\ 
double  evidence  of  the  truth  in  .Jesus  was  before  them,  —  the  learning  of  the  unlearned  disciples,  and  the  sound 
strength  of  the  imi)otent  man. 

17.  But  that  it  spread  no  further,  etc.  What  a  conclusion  for  a  convicted  intelligence!  What  a 
depraved  lieart  it  discloses! 

262 


Peter  and  John  warned  not 


THE    ACTS,    lY. 


to  preacli  in  the  name  of  Jesns. 


17  But  that  it  spread  no  further  among  the  peo- 
ple, let  us  straitly  threaten  them,  that  they  speak 
henceforth  to  no  man  in  this  name. 

18  And  they  called  them,  and  commanded  them 
not  to  speak  at  all  nor  teach  in  the  name  of  Jesus. 

19  But  Peter  and  John  answered  and  said  unto 
them,  Whetlier  it  be  right  in  the  sight  of  God  to 
hearken   unto   you  more  than   unto   God,  judge 

ye. 

20  For  we  cannot  but  speak  the  things  which 
we  have  seen  and  heard. 

21  So  when  they  had  further  threatened  them, 
they  let  them  go,  finding  nothing  how  they  might 
punish  them,  because  of  the  people:  for  all  men 
glorified  God  for  that  which  was  done. 

22  For  the  man  was  above  forty  years  old,  on 
whom  this  miracle  of  healing  was  shewed. 

23  IF  And  being  let  go,  they  went  to  their  own 
company,  and  reported  all  that  the  chief  priests 
and  elders  had  said  unto  them. 

24  And  when  they  heard  that,  they  lifted  up 
their  voice  to  God  with  one  accord,  and  said. 
Lord,  thou  art  God,  which  hast  made  heaven,  and 
earth,  and  the  sea,  and  all  that  in  them  is: 

2.5  Who  by  the  mouth  of  thy  servant  David  hast 
said.  Why  did  the  heathen  rage,  and  the  people 
imagine  vain  things  ? 

26  The  kings  of  the  earth  stood  up,  and  the 
rulers  were  gathered  together  against  the  Lord, 
and  against  his  Christ. 

27  For  of  a  truth  against  thy  holy  child  Jesus, 
whom  thou  hast  anointed,  both  Herod,  and  Pon- 
tius Pilate,  with  the  Gentiles,  and  the  people  of 
Israel,  were  gathered  together, 

28  For  to  do  whatsoever  thy  hand  and  thy 
counsel  determined  before  to  be  done. 

29  And  now.  Lord,  behold  their  threatenings : 
and  grant  unto  thy  servants,  that  with  all  bold- 
ness they  may  speak  thy  word, 

:30  By  stretching  forth  thine  hand  to  heal;  and 
that  signs  and  wonders  may  be  done  by  the  name 
of  thy  holy  child  Jesus. 

31  1  And  when  they  had  prayed,  the  place  was 
shaken  where  they  were  assembled  together;  and 
they  were  all  filled  with  the  Holy  Ghost,  and  they 
spake  the  word  of  God  with  boldness. 


them,  that  they  speak  henceforth  to  no 

18  man  in  this  name.  And  they  called  them, 
and  charged  them  not  to  speak  at  all  nor. 

19  teach  in  the  name  of  Jesus.  But  Peter 
and  John  answered  and  said  unto  them. 
Whether  it  be  right  in  the  sight  of  God  to 
hearken  unto  you  rather  than  unto  God, 

20  judge  ye :  for  we  cannot  but  speak  the 

21  things  which  we  saw  and  heard.  And 
they,  when  they  had  further  threatened 
them,  let  them  go,  finding  nothing  how 
they  might  punish  them,  because  of  the 
people;  for  all  men  glorified  God  for  that 

22  which  was  done.  For  the  man  was  more 
than  forty  years  old,  on  whom  this  ^ mira- 
cle of  healing  was  wrought. 

23  And  being  let  go,  they  came  to  their 
own  company,  and  reported  all  that  the 
chief  priests  and  the  elders  had  said  unto 

2-4  them.  And  they,  when  they  heard  it, 
lifted  up  their  voice  to  God  with  one  ac- 
cord, and  said,  O  -  Lord,  ^  thou  that  didst 
make  the  heaven  and  the  earth  and  the 

25  sea,  and  all  that  in  them  is :  *  who  by  the 
Holy  Ghost,  by  the  mouth  of  our  father 
David  thy  servant,  didst  say. 

Why  did  the  Gentiles  rage. 

And  the  peoples  ^imagine  vain  things? 

26  The  kings  of  the  earth  set  themselves 

in  array. 
And  the  rulers  were  gathered  together, 
Against    the    Lord,    and     against    his 

^  Anointed : 

27  for  of  a  truth  in  this  city  against  thy  holy 
Servant  Jesus,  whom  thou  didst  anoint, 
both  Herod  and  Pontius  Pilate,  with  the 
Gentiles  and  the  peoples  of  Israel,  were 

28  gathered  together,  to  do  whatsoever  thy 
hand    and    thy   counsel    foreordained   to 

29  come  to  pass.  And  now.  Lord,  look  upon 
their  threatenings:  and  grant  unto  thy 
"servants  to  speak  thy  word  with  all  bold- 

30  ness,  while  thou  stretchest  forth  thy  hand 
to  heal;  and  that  signs  and  wonders  may 
be  done  through   the   name   of  thy  holy 

31  Servant  Jesus.  And  when  they  had 
prayed,  the  place  was  shaken  wherein 
they  were  gathered  together;  and  they 
were  all  filled  with  the  Holy  Ghost,  and 
they  spake  the  word  of  God  with  bold- 


1  Gr.  sign.    ^  Or,  Master.    3  Or,  thou  art  he  that  did  make.    *  The  Greek  text  in  this  clause  is  somewhat  uncertain. 
^____ °  Or,  meditate.    «  Gr.  Christ.     "<  Gr.  bondservants. 

20.  We  cannot  but  speak,  because  God  so  commanded. 

31.  rintlinj;  nothing  plausible,  with  which  they  could  satisfy  the  people.  All  men.  Loosely,  as  so  often, 
for  the  mass  of  the  people. 

22.  For  the  man  was,  etc. ;  and  hence  the  whole  people  knew  him,  and  could  decide  for  themselves  on  the 
genuineness  of  the  miracle. 

24.  Lifted  up  tlieir  voice  to  God  with  one  accord.  One  leading,  and  the  rest  repeating  the  words. 
O  Lord,  thou  that  didst,  etc.     The  Creator. 

25.  Wlio  by  the  Holy  Ghost,  etc.    The  Re-Creator.    25,36.    Pa.  2:1,  2. 
27.  Notice  the  adaptation  of  the  psalm  :  — 


Gentiles 

Gentiles. 

Peoples 

Peoples  of  Israel. 

Kings 

Herod. 

Rulers 

Pontius  Pilate. 

His  anointed 

Thy  servant  whom  thou  didst  anoint 

Thy  holy  Servant  Jesus.     See  on  chap.  3:  13. 

28.  To  do  whatsoever  thy  hand  and  thy  counsel  foreordained  to  come  to  pass.    Compare  chap. 
2:23,  and  3:  18. 

30.  Thy  holy  Servant  Jesns.    As  in  verse  27. 

31.  Tlie  place  was  shaken.     A   new  outward    manifestation.    They  were  all  filled  with  the  Holy 
Ghost.    A  fresh  gift  of  tongues,  or  some  other  miraculous  endowment. 

263 


The  hypocrisy  of 


THE    ACTS,    V. 


Ananias  and  Sapphira. 


32  And  the  multitude  of  them  that  helieved 
were  of  one  heart  and  of  one  soul:  neither  said 
any  of  them  that  ought  of  the  things  which  he 
possessed  was  his  own;  but  they  had  all  things 
common. 

33  And  with  great  power  gave  the  apostles  wit- 
ness of  the  i-esurrection  of  the  Lord  Jesus:  and 
great  grace  was  upon  them  all. 

34  Neither  was  there  any  among  them  that 
lacked:  for  as  many  as  were  possessors  of  lands 
or  houses  sold  them,  and  brought  the  prices  of 
the  things  that  were  sold, 

35  And  laid  them  down  at  the  apostles'  feet: 
and  distribution  was  made  unto  every  man  accord- 
ing as  he  had  need. 

36  And  J  OSes,  who  by  the  apostles  was  sur- 
named  Barnabas,  (which  is,  being  interpreted. 
The  son  of  consolation,)  a  Levite,  and  of  the 
coimtry  of  Cypress, 

37  Having  land,  sold  (7,  and  brought  the  money, 
and  laid  it  at  the  apostles'  feet. 


32  And  the  multitude  of  them  that  be- 
lieved were  of  one  heart  and  soul:  and 
not  one  of  them  said  that  aught  of  the 
things  which  he  possessed  was  his  own; 

33  but  they  had  all  things  common.  And 
with  great  power  gave  the  apostles  their 
witness  of  the  i-esurrection  of  the  Lord 
Jesus ;!   and  great  grace  was  upon  them 

34  all.  For  neither  was  there  among  them 
any  that  lacked :  for  as  many  as  were  pos- 
sessors of  lands  or  houses  sold  them,  and 
brought  the  prices  of  the  things  that  Avere 

35  sold,  and  laid  them  at  the  apostles'  feet: 
and  distribution  was  made  unto  each,  ac- 
cording as  any  one  had  need. 

36  And  Joseph,  who  by  the  apostles  was 
surnamed  Barnabas  (which  is,  being  in- 
terpreted. Son  of  -exhortation),  a  Levite, 

37  a  man  of  Cyprus  by  race,  having  a  field, 
sold  it,  and  brought  the  money,  and  laid 
it  at  the  apostles' "feet. 


Sorae  ancient  authorities  add  Christ.    '  Or,  coiiHolution. 


32.  Heart  and  soul.    The  whole  aim  and  sentiment  of  life.    They  had  all  things  common.    See  on 

chap.  2 .  44. 

33.  Their  witness.  The  witness  which  it  was  their  special  office  to  bear  (see  chap.  26:  16).  Great  grace. 
The  grace  of  God  was  specially  manifested  in  their  brotherly  love  and  mutual  coufideuce,  which  Ananias  and  Sap- 
phira 80  rudely  betrayed. 

35.  At  the  aijostles'  feet.  A  natural  movement  toward  those  who  stood  so  evidently  before  them  as  the 
media  of  the  divine  communications. 

36.  Joseph,  who  by  the  apostles  was  surnamed  Barnabas.  The  apostles  gave  him  a  new  name 
when  he  showed  peculiar  zeal  and  power  in  the  church,  —  the  name  of  "  Son  of  inspired  e.\hortation."  As  Paul's 
companion  ou  his  first  missionary  journey  (as  well  as  by  his  former  history),  he  stands  in  close  proximity  to  the 
apostles. 


CHAPTER    V. 

After  that  Ananias  and  Sapphira  his  wife  for  their  hypocrisy  at  Peter's  rehuke  had  fallen  down  dead,  12.  and 
that  the  rest  of  the  apostles  had  wrought  many  miracles,  14,  to  the  increase  of  the  faith  \  17.  the  apostles 
are  again  imprisoned,  19.  hut  delivered  by  an  angel  bidding  them  to  preach  openly  to  ail !  21.  when,  after 
their  teaching  accordingly  in  the  temple,  29.  and  before  the  council,  33.  they  are  in  danger  to  be  killed, 
through  the  advice  of  Gamaliel,  a  great  counsellor  among  the  Jews,  they  be  kept  alive,  40.  and  are  but 
beaten :  for  which  they  glorify  God,  and  cease  no  day  from  preaching, 


1  But  a  certain  man  named  Ananias,  with 
Sapphira  his  wife,  sold  a  possession, 

2  And  kept  back  part  of  the  price,  his  wife  also 
being  privy  to  it,  and  brought  a  certain  part,  and 
laid  it  at  the  apostles'  feet. 

3  But  Peter  said,  Ananias,  why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost,  and  to  keep 
back  part  of  the  price  of  the  land  ? 

4  Whiles  it  remained,  was  it  not  thine  own  ?  and 
after  it  was  sold,  was  it  not  in  thine  own  power  ? 
why  hast  thou  conceived  this  thing  in  thine  heart  ? 
thou  hast  not  lied  unto  men,  but  unto  God. 


1  But  a  certain  man  named  Ananias,  with 

2  Sapphira  his  wife,  sold  a  possession,  and 
kept  back  part  of  the  price,  his  wife  also 
being  privy  to  it,  and  brought  a  certain 

3  part,  and  laid  it  at  the  apostles'  feet.  But 
Peter  said,  Ananias,  why  hath  Satan  filled 
thy  heart  to  '  lie  to  the  Holy  Ghost,  and 
to  keep  back  part  of  the  price  of  the  land  ? 

4  Whiles  it  remained,  did  it  not  remain  thine 
own  ?  and  after  it  was  sold,  was  it  not  in 

•  thy  power?  How  is  it  that  thou  hast 
conceived  this  thing  in  thy  heart  ?   thou 


1  Or,  deceive. 


1.  This  chapter  should  be  joined  to  the  preceding,  as  Barn.abas  and  Ananias  are  contrasted,  — examples,  respec- 
tively, of  self-sacrifice  and  selfishness.  Ananias.  "  Hananiah  "  ("God  is  gracious"),  a  very  common  Hebrew 
name.  It  may,  however,  be  the  same  as  Ananiah,  occurring  in  Neh.  3  :23,  and  meaning  "  God  covers."  Sapphira. 
Aramaic  for  "  beautiful." 

2.  Laid  it  at  the  apostles'  feet  as  if  it  were  the  whole  price.  They  wi^^hed  to  have  the  reputation  of  giving 
all,  while  they  would  keep  in  reserve  for  themselves  a  part,  and,  at  the  same  time,  enjoy  the  common  stock,  'i'licir 
sill  was  not  only  a  lie,  but  the  worst  kind  of  a  lie, —  spiritual  hypocrisy, —  not  only  a  lie  unto  man,  but  a  lie  unto 
God  (verse  4)  ;  and  their  punishment  seems  to  have  been  sent  of  God  (not  as  an  exhibition  of  his  dispensation  to  all 
hypocrites,  but)  as  a  protection  to  the  young  church,  which,  by  its  common  stock  of  money,  would  attract  many 
worldly-minded  persons  to  become  hypocritical  members.     The  effect  produced  is  recorded  in  verse  1.3. 

3.  4.  To  lie  to  the  Holy  Ghost,-  not  lied  iint<)  men,  but  unto  God.  The  personality  of  the  Holy  Ghost 
is  here  clearly  indicated.     The  lie  unto  God  was  a  practical  attempt  to  deceive  God  by  their  proclaiming  themselves 


264 


Deatk  of  Ananias  and  Sapphira. 


THE    ACTS,    V 


The  apostles  cast  into  prison. 


5  And  Ananias  hearing  these  words  fell  down, 
and  gave  up  the  gliost:  and  great  fear  came  on  all 
them  that  heard  these  things. 

6  And  the  young  men  arose,  wound  him  up,  and 
carried  him.  out,  and  buried  libn. 

7  And  it  was  about  the  space  of  three  hours 
after,  when  his  wife,  not  knowing  what  was  done, 
came  in. 

8  And  Peter  answered  unto  her.  Tell  me  whether 
ye  sold  the  land  for  so  much  ?  And  she  said.  Yea, 
for  so  much. 

9  Then  Peter  said  unto  her.  How  is  it  that  ye 
have  agreed  together  to  tempt  the  Spirit  of  the 
Lord  ?  behold,  the  feet  of  them  which  have  buried 
thy  husband  are  at  the  door,  and  shall  carry  thee 
out. 

10  Then  fell  she  down  straightway  at  his  feet, 
and  yielded  up  the  ghost:  and  the  young  men 
came  in,  and  found  her  dead,  and,  carrying  her 
forth,  buried  Inn-  by  her  husband. 

11  And  great  fear  came  upon  all  the  church,  and 
upon  as  many  as  heard  these  things. 

12  H  And  by  tlie  hands  of  the  apostles  were 
many  signs  and  wonders  wrought  among  the  peo- 
ple; (and  they  were  all  with  one  accord  in  Solo- 
mon's porch. 

13  And  of  the  rest  durst  no  man  join  himself  to 
them:  but  the  people  magnified  them. 

14  And  believers  were  the  more  added  to  the 
Lord,  multitudes  both  of  men  and  women.) 

15  Insomuch  that  they  brought  forth  the  sick 
into  the  streets,  and  laid  them  on  beds  and  couches, 
that  at  the  least  the  shadow  of  Peter  passing  by 
might  overshadow  some  of  them. 

16  There  came  also  a  multitude  out  of  the  cities 
round  about  unto  .Jerusalem,  bringing  sick  folks, 
and  them  which  were  vexed  with  unclean  spirits : 
and  they  were  healed  every  one. 

17  H  Then  the  high  priest  rose  up,  and  all  they 
that  were  with  him,  (which  is  the  sect  of  the 
Sadducees, )  and  were  filled  with  indignation, 

18  And  laid  their  liands  on  the  apostles,  and 
put  them  in  the  common  prison. 


hast  not  lied  unto  men,  but  unto  God. 

5  And  Ananias  hearing  these  words  fell 
down  and  gave  up  the  ghost:   and  great 

6  fear  came  upon  all  that  heard  it.  And 
the  1  young  men  arose  and  wrapped  him 
round,  and  they  carried  him  out  and  buried 
him. 

7  And  it  was  about  the  space  of  three  hours 
after,  when  his  wife,  not  knowing  what 

8  was  done,  came  in.  And  Peter  answered 
unto  her.  Tell  me  whether  ye  sold  the  land 
for  so  much.     And  she  said,  Yea,  for  so 

9  much.  But  Peter  said  unto  her.  How  is 
it  that  ye  have  agreed  together  to  tempt 
the  Spirit  of  the  Lord  ?  behold,  the  feet 
of  them  which  have  buried  thy  husband 
are  at  the  door,  and  they  shall  carry  thee 

10  out.  And  she  fell  down  immediately  at 
his  feet,  and  gave  up  the  ghost:  and  the 
young  men  came  in  and  found  her  dead, 
and  they  carried  her  out  and  buried  her 

11  by  her  husband.  And  great  fear  came 
upon  the  whole  church,  and  upon  all  that 
heard  these  things. 

12  And  by  the  hands  of  the  apostles  were 
many  signs  and  wonders  wrought  among 
the  people;   and  they  were  all  with  one 

13  accord  in  Solomon's  porch.  But  of  the 
rest  durst  no  man  join  himself  to  them: 

14  howbeit  the  people  magnified  them  ;  '^  and 
believers  were  the  more  added  to  the  Lord, 

15  multitudes  botli  of  men  and  women ;  in- 
somuch that  they  even  carried  out  the  sick 
into  the  streets,  and  laid  them  on  beds  and 
couches,  that,  as  Peter  came  by,  at  the 
least  his  shadow  might  oversliadow  some 

16  one  of  them.  And  there  also  came  to- 
gether the  multitude  from  the  cities  round 
about  Jerusalem,  bringing  sick  folk,  and 
them  that  were  vexed  with  unclean  spirits : 
and  they  were  healed  every  one. 

17  But  the  high  priest  rose  up,  and  all  they 
that  were  with  him  (which  is  the  sect  of 
the  Sadducees),  and  they  were  filled  with 

18  jealousy,  and  laid  hands  on  tlie  apostles, 

19  and   put  them   in   public  ward.     But  an 


Gr.  younger.    -  Or,  and  there  were  the  ; 


■  added  to  them,  believing  on  tlie  Lord. 


true  Christians,  giving  up  all  their  property  to  the  common  treasury,  as  if  a  human  device  would  blind  God.    Compare 
our  Saviour's  words  to  Pilate  (John  19  :  11). 

5.  Gave  up  the  ghost.  The  old  English  "  ghost  "  (spirit)  might  well  be  abandoned  on  account  of  the  modern 
meaning  of  the  word.  The  Revisers  retain  it  sometimes  in  "Holy  Ghost,"  and  in  the  phrase  "  gave  up  the  ghost." 
In  Lulie  23  :46,  this  is  peculiarly  unfortunate.  "  Father,  into  thy  hands  I  commend  my  spirit :  and  ha\'ing  said  this, 
he  gave  up  the  ghost."    All  that  heard  it.     Those  present  in  the  assembly. 

6.  The  young  men.     Not  any  official  persons,  but  able-bodied  youth  who  were  present. 

7.  Three  hours.  Probably  some  legal  form  had  to  be  observed  before  the  burial  of  one  suddenly  dying. 
Burial  very  soon  after  death  is  the  rule  in  the  East.  His  wife,  not  knowing  what  was  done.  She  may  have 
been  out  of  the  city  during  the  three  hours. 

8.  Yea,  for  so  much.  The  amount  Ananias  had  paid  in.  That  the  two  had  acted  in  full  concert  appears  from 
the  "  loith  Sapphira  his  wife"  of  the  first  verse. 

10.  And  the  young  men  came  in  and  found  her  dead.  Or,  "and  when  the  young  men  came  in,  they 
found  her  dead."     The  legal  forms  and  the  distance  to  the  cemetery  had  made  their  absence  that  of  three  hours. 

11.  Upon  all  that  heard  these  things.     More  extensive  an  audience  than  in  verse  5.     The  people  generally. 

13.  Many  signs  and  wonders.  A  right  view  of  this  marvellous  and  exceptional  period  of  the  church's 
history  must  include  the  many  undescribed  miracles.     Solomon's  porch.     See  chap.  3  :  11. 

14.  This  verse  is  parenthetical,  the  thirteenth  and  fifteenth  being  connected.  "  The  people  magnified  them, 
insomuch  that,"  etc. 

16.  They  were  healed  every  one.  This  seems  to  imply  that  those  whom  the  shadow  of  Peter  overshadowed 
(verse  15)  were  healed.  Some  suppose  that  it  was  a  superstition  on  the  part  of  those  who  brought  their  sick  where 
Peter's  shadSw  would  fall,  and  that  no  cure  followed.   But  faith  could  use  Peter's  shadow  as  well  as  his  voice  or  hand. 

17.  Which  is  the  sect  of  the  Sadducees.  The  high  priest  mentioned  in  this  verse  was  probably  Annas  (see 
chap.  4:6),  although  Caiaphas  undoubtedly  held  the  dignity  also  (see  John  18 :  19,  24).  We  should  infer,  from  the 
words  "  all  they  that  were  with  him,"  that  Annas  was  a  Sadducee. 

18.  Put  them  in  public  ward.    Their  second  arrest  (see  chap.  4:3). 

205 


The  apostles  brought  forth 


THE    ACTS,    V. 


from  prison  by  an  angel. 


19  But  the  angel  of  the  Lord  by  night  opened 
the  prison  doors,  and  brought  them  forth,  and 
said, 

20  Go,  stand  and  speak  in  the  temple  to  the 
people  all  the  words  of  this  life. 

21  And  when  they  heard  that,  they  entered  into 
the  temple  early  in  the  morning,  and  taught.  But 
the  high  priest  came,  and  they  that  were  with  him, 
and  called  the  council  together,  and  all  the  senate 
of  the  children  of  Israel,  and  sent  to  the  prison 
to  have  them  brought. 

22  But  when  the  officers  came,  and  found  them 
not  in  the  prison,  they  returned,  and  told, 

23  Saying,  The  prison  truly  found  we  shut  with 
all  safety,  and  the  keepers  standing  without  before 
the  doors :  but  when  we  had  opened,  we  found  no 
man  within. 

24  Xow  when  the  high  priest  and  the  captain  of 
the  temple  and  the  chief  priests  heard  these  things. 
they  doubted  of  them  whereunto  this  would  grow. 

2.5  Then  came  one  and  told  them,  saying.  Be- 
hold, the  men  whom  ye  put  in  prison  are  standing 
in  the  temple,  and  teaching  the  people. 

26  Then  went  the  captain  with  the  officers,  and 
brought  them  without  violence:  for  they  feared 
the  people,  lest  they  should  have  been  stoned. 

27  And  when  they  had  brought  them,  they  set 
them  before  the  council:  and  the  high  priest  asked 
them, 

28  Saying,  Did  not  we  straitly  command  you 
that  ye  should  not  teach  in  this  name  ?  and, 
behold,  ye  have  filled  Jerusalem  with  your  doc- 
trine, and  intend  to  bring  this  man's  blood  upon 
us. 

29  IF  Then  Peter  and  the  other  apostles  answered 
and  said.  We  ought  to  obey  God  rather  than  men. 

30  The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew  and  hanged  on  a  tree. 

31  Him  hath  God  exalted  with  his  right  hand  to 
be  a  Prince  and  a  Saviour,  for  to  give  repentance 
to  Israel,  and  forgiveness  of  sins. 

32  And  we  are  his  witnesses  of  these  things; 
and  so  is  also  the  Holy  Ghost,  whom  God  hath 
given  to  them  that  obey  him. 

33  IT  When  they  heard  that,  they  were  cut  to 
the  heart,  and  took  counsel  to  slay  them. 

.34  Then  stood  there  up  one  in  the  council,  a 
Pharisee,  named  Gamaliel,  a  doctor  of  the  law, 
had  in  reputation  among  all  the  people,  and  com- 
manded to  put  the  apostles  forth  a  little  space; 


angel  of  the  Lord  by  night  opened  the 
jtrison  doors,  and  brought  them  out,  and 

20  said,  Go  ye,  and  stand  and  speak  in  the 
temple  to  the  people  all  the  words  of  this 

21  Life.  And  when  they  heard  this,  they 
entered  into  the  temple  about  daybreak, 
and  taught.  But  the  high  priest  came,  and 
they  that  were  with  him,  and  called  the 
council  together,  and  all  the  senate  of  the 
children  of  Israel,  and  sent  to  the  prison- 

22  house  to  have  them  brought.  But  the 
officers  that  came  found  them  not  in  the 

23  prison;  and  they  returned,  and  told,  say- 
ing. The  prison-house  we  found  shut  in 
all  safety,  and  the  keepers  standing  at  the 
doors:  but  when  we  had  opened,  we  found 

24  no  man  within.  Xow  when  the  captain 
of  the  temple  and  the  chief  priests  heard 
these  words,  they  were  much  perplexed 
concerning  them   whereunto   this   would 

2.5  grow.  And  there  came  one  and  told 
them,  Behold,  the  men  whom  ye  put  in 
the  prison  are  in  the  temple  standing  and 

26  teaching  the  people.  Then  went  the  cap- 
tain with  the  officers,  and  brought  them, 
but  without  violence;  for  they  feared  the 

27  people,  lest  they  should  be  stoned.  And 
when  they  had  brought  them,  they  set 
them  before  the  council.     And  the  high 

28  priest  asked  them,  saying.  We  straitly 
charged  you  not  to  teach  in  this  name: 
and  behold,  ye  have  filled  Jerusalem  with 
your  teaching,  and  intend  to  bring  this 

29  man's  blood  upon  us.  But  Peter  and  the 
apostles  answered  and  said,  We  must  obey 

30  God  rather  than  men.  The  God  of  our 
fathers  raised  up  Jesus,  whom  ye   slew, 

31  hanging  him  on  a  tree.  Him  did  God 
exalt  1  with  his  right  hand  to  be  a  Prince 
and  a  Saviour,  for  to  give  repentance  to 

32  Israel,  and  remission  of  sins.  And  we  are 
witnesses 2  of  these  ^  things;  *and  so  is 
the  Holy  Ghost,  whom  God  hath  given  to 
them  that  obey  him. 

33  But  they,  when  they  heard  this,  were 
cut  to  the  heart,  and  were  minded  to  slay 

34  them.  But  there  stood  up  one  in  the 
council,  a  Pharisee,  named  Gamaliel,  a 
doctor  of  the  law,  had  in  honour  of  all 
the  people,  and  commanded  to  put  the 


•  Or,  at.    2  Some  ancient  authorities  add  i7i  him.    ^  Gr.  sayingn.    *  Some  ancient  authorities  read  and  God  hath, 
given,  the  Holy  Ghost  to  them  that  obey  him. 

19.  Opened  the  prison  doors.  We  are  not  told  how,  but  see  chap.  12  :  7-10  for  an  instance  of  lilce  Icind,  with 
particulars.  The  .Jews  were  allowed  a  large  measure  of  independence  in  their  minor  governmental  matters  by  the 
Romans.     The  prison  into  which  they  put  Peter  was,  probably,  connected  with  the  temple. 

20.  Of  thi>»  Life.     This  life  in  Christ. 

21.  The  council  —  and  all  the  senate.  The  Sanhedrim  and  such  of  the  elders  as  were  called  in  on  special 
occasions  as  assessors.  This  extraordinary  meeting  shows  the  great  perturbation  of  the  ruling  classes  at  the  success 
of  the  apostles. 

!S4.  They  were  iniich  perplexed  concerning  them  whereunto  this  would  grow.  Rather,  "they 
•were  in  doubt  concerning  the  words,  at  a  loss  to  know  what  the  thing  meant." 

20.  Lest  they  should  be  stoned.     The  people  were  with  the  apostles.     The  ofDcers  were  in  danger  of  stoning. 

28.  Intend.     Rather,  "  wish." 

SO.  Whom  ye  slew.     Apostolically  bold.     Hanging  him  on  a  tree.     The  cursed  death  of  Deut.  21  :  23. 

31.  A  Prince  and  a  Saviour.  The  author  of  salvation,  by  giving  the  power  of  the  new  life  with  sins 
remitted. 

32.  The  Holy  Ghost  was  a  witness  by  his  miraculous  gifts. 

33.  Were  cut  to  the  heart.  In  chap.  7:54  the  word  "heart"  Is  expressed,  but  here  not.  "Were  sawn 
through"  is  the  literal  meaning  here.  It  expresses  intense  feeling,  an  exasperation  almost  beyond  co'^Urol  under 
Peter's  direct  and  terrible  charge. 

34.  Gamaliel.  Grandson  of  the  great  Tlillel,  the  most  celebrated  teacher  of  the  law  in  his  day.  Paul  was  his 
disciple.  His  sayings  are  preserved  in  the  Talmud.  He  showed  great  courage  in  arresting  the  fierce  movement  of 
the  council.    Perhaps  no  other  member  of  the  Sanhedrim  could  have  done  it.    Coiumunded.    Or,  "  urged." 

266 


The  Grecian  Jews  mnrmur 


THE    ACTS,    VI. 


against  the  Hebrews. 


35  And  said  unto  them,  Ye  men  of  Israel,  take 
heed  to  yourselves  what  ye  intend  to  do  as  touch- 
ing these  men. 

;]()  For  before  these  days  rose  up  Theudas,  boast- 
ing himself  to  be  somebody;  to  whom  a  number 
of  men,  about  four  hundred,  joined  themselves: 
who  was  slain;  and  all,  as  many  as  obeyed  him, 
were  scattered,  and  brought  to  nought. 

;>7  After  this  man  rose  up  Judas  of  Galilee  in 
the  days  of  the  taxing,  and  drew  away  nmch  peo- 
ple after  hun:  he  also  perished;  and  all,  even  as 
many  as  obeyed  him,  were  dispersed. 

;5S  And  now  I  say  unto  you.  Refrain  from  these 
men,  and  let  them  alone:  for  if  this  counsel  or 
this  work  be  of  men,  it  will  come  to  nought: 

39  But  if  it  be  of  God,  ye  cannot  overthrow 
it;  lest  haply  ye  be  foiuid  even  to  fight  against 
God. 

40  And  to  him  they  agreed:  and  when  they  had 
called  the  apostles,  and  beaten  them,  they  com- 
manded that  they  should  not  speak  in  the  name 
of  .Jesus,  and  let  them  go. 

41  H  And  they  departed  from  the  presence  of 
the  council,  rejoicing  that  they  were  counted  wor- 
thy to  suffer  shame  for  his  name. 

42  And  daily  in  the  temple,  and  in  every  house, 
they  ceased  not  to  teach  and  preach  Jesus 
Christ. 


35  men  forth  a  little  while.  And  he  said 
unto  them.  Ye  men  of  Israel,  take  heed 
to  yourselves  as  touching  these  men,  what 

3G  ye  are  about  to  do.  For  before  these  days 
rose  up  Theudas,  giving  himself  out  to  be 
somebody;  to  whom  a  number  of  men, 
about  four  hundred,  joined  themselves: 
who  was  slain;  and  all,  as  many  as  obeyed 
him,  were  dispersed,  and  came  to  nought, 

37  After  this  man  rose  up  Judas  of  Galilee 
in  the  days  of  the  enrolment,  and  drew 
away  some  of  the  people  after  him:  he  also 
perished;  and  all,  as  many  as  obeyed  him, 

38  were  scattered  abroad.  And  now  I  say 
unto  you,  Refrain  from  these  men,  and 
let  them  alone:  for  if  this  counsel  or  this 
work  be  of  men,  it  will  be  overthrown : 

39  but  if  it  is  of  God,  ye  will  not  be  able  to 
overthrow  them;   lest  haply  ye  be  found 

40  even  to  be  fighting  against  God.  And  to 
him  they  agreed :  and  when  they  had  called 
the  apostles  imto  them,  they  beat  them 
and  charged  them  not  to  speak  in  the  name 

41  of  Jesus,  and  let  them  go.  They  there- 
fore departed  from  the  presence  of  the 
council,  rejoicing  that  they  were  counted 
worthy  to  suffer  dishonour  for  the  Name. 

42  And  every  day,  in  the  temple  and  at  home, 
they  ceased  not  to  teach  and  to  preach 
Jesus  as  the  Christ. 


36.  Theudas.  We  cannot  tell  which  of  the  many  insurgents  of  Judaea  this  was.  The  age  was  prolific  in  such. 
Of  course  it  was  not  the  Theudas  whom  .losephus  naentions  as  an  insurgent  in  the  reign  of  Claudius.  To  assert  this, 
and  then  say  that  Luke  has  put  an  error  into  Gamaliel's  mouth,  shows  a  determination  to  throw  discredit  on  the 
eacred  writers. 

37.  Judas  of  Galilee.  He  was  a  prominent  leader  against  the  Roman  Government  thirty  years  before,  when 
Archelaus  wa.s  deposed,  and  .Judasa  became  a  Roman  province.  He  was  a  practical  oppoueut  of  the  census  and  tribute. 
In  the  days  of  the  enrolment.     See  Luke  2  : 1-3. 

38.  It  will  be  overthrown.  The  Romans  will  take  care  of  it  as  they  did  of  the  matters  of  Theudas  and 
.ludas.  He  cannot  have  meant  to  leave  epery  irregularity  untouched;  for  where,  then,  would  be  government  ?  But 
this  sort  of  trouble,  having  reference  to  allegiance  to  a  king  (Jesus),  would  be  settled  by  the  Romans,  and  save  the 
Jewish  courts  tiom  any  burden. 

39.  If  it  is  of  God.    The  supposition  shows  Gamaliel's  different  view  of  the  whole  subject. 

40.  They  beat  them.  This  was  a  cowardly  protest  against  their  own  agreement  with  Gamaliel.  They  had  to 
show  their  teeth. 

41.  Th3  name.  The  name  of  Jesus  the  Christ,  which  was  the  theme  of  all  their  preaching  and  the  key  to  the 
new  life. 

42.  In  the  temple  and  at  home.  See  chap.  2  :  46.  To  teach  and  to  preach.  Giving  detailed  instruction 
in  connection  with  the  glad  tidings  of  Messiah's  accomplished  work.  The  word  of  God  in  the  Old  Testament  was, 
doubtless,  the  basis  of  this  teaching. 


CHAPTER    VI. 

1,  The  apostles,  desirous  to  have  the  poor  regarded  for  their  bodily  sustenance,  as  also  careful  themselves  to  dis- 
pense the  word  of  God,  the  food  of  the  soul,  3.  appoint  the  ofiBce  of  deaconship  to  seven  chosen  men.  5.  Of 
whom  Stephen,  a  man  full  of  faith,  and  of  the  Holy  Ghost,  is  one.  12.  Who  is  taken  of  those,  whom  he 
confounded  in  disputing,  13.  and  after  falsely  accused  of  blasphemy  against  the  law  and  the  temple. 


1  A.ND  in  those  days,  when  the  number  of  the 
disciples  was  multiplied,  there  arose  a  murmuring 
of  the  Grecians  against  the  Hebrews,  because 
their  widows  were  neglected  in  the  daily  ministra- 
tion. 


1  Now  in  these  days,  when  the  number 
of  the  disciples  was  multiplying,  there 
arose  a  murnuiring  of  the  ^  Grecian  Jews 
against  the  Hebrews,  because  their  widows 
were  neglected  in  the  daily  ministration. 


Gr.  Hellenists. 


1.  Grecian  Jews.  Gr.,  "Hellenists."  Jews,  resident  in  foreign  lands,  so  called  because  the  Hellenic,  or 
Greek,  language,  and  habits  of  thought,  prevailed  in  such  countries,  after  that  Alexander's  conquests,  three  centuries 
before,  had  Hellenized  the  East.  ■  These  foreign  Jews,  while  visiting  Jerusalem  at  Pentecost,  were  brought  to  the 
knowledge  of  .Jesus  as  the  Messiah,  and  remained  in  Jerusalem,  doubtless  at  a  pecuniary  sacrifice;  and  their  poor 
were  overlooked  to  some  extent  as  perhaps  being  less  known.  Widows.  By  this  word  are  meant  "  the  poor"  gen- 
erally, of  which  class  widows,  in  an  Eastern  country,  would  be  likely  to  form  the  largest  part.     The  daily  niinis- 

267 


Stephen,  a  man  of  faitt, 


THE    ACTS,    VT. 


performs  wonders  and  miracles. 


2  Then  the  twelve  called  the  multitude  of  the 
disciples  unto  them,  and  said,  It  is  not  reason 
that  we  should  leave  the  word  of  God,  and  serve 
tables. 

3  Wherefore,  brethren,  look  ye  out  among  you 
seven  men  of  honest  report,  full  of  the  Holy  Cihost 
and  wisdom,  whom  we  may  appoint  over  this  busi- 
ness. 

4  But  we  will  give  ourselves  continually  to 
prayer,  and  to  the  ministry  of  the  word. 

.5  *[  And  the  saying  pleased  the  whole  multitude: 
and  they  chose  Stephen,  a  man  full  of  faith  and 
of  the  Holy  Ghost,  an<l  Philip,  and  Prochorus, 
and  Xicanor,  and  Timon,  and  Parmenas,  and 
Nicolas  a  proselyte  of  Antioch : 

G  AVhom  they  set  before  the  apostles:  and 
Avhen  they  had  prayed,  they  laid  tlitir  hands  on 
them. 

7  And  the  word  of  God  increased ;  and  the  num- 
ber of  the  disciples  multiplied  in  Jerusalem  great- 
ly; and  a  great  company  of  the  priests  were  obe- 
dient to  tile  faith. 

8  And  Stei^hen,  full  of  faith  and  power,  did 
great  wonders  and  miracles  among  the  people. 

9  1  Then  there  arose  certain  of  the  synagogue, 
which  is  called  the  syna(jo(jue  of  the  Libertines, 
and  Cyrenians,  and  Alexandrians,  and  of  them  of 
Cilicia  and  of  Asia,  disputing  with  Stephen. 

10  And  they  were  not  able  to  resist  the  wisdom 
and  the  spirit  by  which  he  spake. 

11  Then  they  suborned  men,  which  said.  We 
have  heard  him  speak  blasphemous  words  against 
Moses,  and  against  God. 


2  And  the  twelve  called  the  multitude  of 
the  disciples  unto  them,  and  said,  It  is  not 
1  fit  that  we  should  forsake  the  word  of 

3  God,  and  -serve  tables.  ^  Look  ye  out 
therefore,  brethren,  from  among  you  seven 
men  of  good  report,  full  of  the  Spirit  and 
of  wisdom,  whom  we  may  appoint  over 

4  this  business.  But  we  will  continue  sted- 
fastly  in  prayer,  and  in  the   ministry  of 

5  the  word.  And  the  saying  pleased  the 
whole  nudtitude:  and  they  chose  Stephen, 
a  man  full  of  faith  and  of  the  Holy  Spir- 
it, and  Philip,  and  Prochorus,  and  Nica- 
nor,  and  Timon,  and  Parmenas,  and  Nico- 

6  las  a  proselyte  of  Antioch  :  whom  they 
set  before  the  apostles:  and  when  they 
had  prayed,  they  laid  their  hands  on  them. 

7  And  the  word  of  God  increased ;  and 
the  number  of  the  disciples  multiplied  in 
Jerusalem  exceedingly;  and  a  great  com- 
pany of  the  priests  were  obedient  to  the 
faith. 

8  And  Stephen,  full  of  grace  and  power, 
wrought  great  wonders  and  signs  among 

9  the  people.  But  there  arose  certain  of  them 
that  were  of  the  synagogue  called  the 
si/nayoi/ue  of  the  Libertines,  and  of 
the  Cyrenians,  and  of  the  Alexandrians, 
and  of  them  of  Cilicia  and  Asia,  disput- 

10  ing  with  Stephen.  And  they  were  not 
able   to   withstand  the   wisdom   and  the 

11  Spirit  by  which  he  spake.  Then  they 
suborned  men,  which  said,  AVe  have  heard 
him    speak    blasphemous  words    against 

12  Moses,  and  ayainM  God.  And  they 
stirred  up  the  people,  and  the  elders,  and 


J  Gr.  pleading.    '  Or,  miniiter  to  tables.    '  Some  ancient  authorities  read  Bat,  brethren,  look  ye  out  from  ujuong  you. 

tratioii.  The  distributing  of  money  (or  that  which  money  bought)  to  each  Christian  according  to  his  need)  see 
chap.  2:4t,  and  4:35).  This  worli  was  done  by  the  apostles  themselves  (see  chap.  4:37;  5:2;  and  6:2).  The  mur- 
muring was  not  because  their  widows  were  neglected,  but  that  their  widows  were  neglected  (yoyyvaijix;  on).  That 
was  their  complaint,  but  the  sacred  writer  does  not  say  it  was  true.  It  was  surely  a  false  charge  made  against  the 
apostles  by  some  discontented  spirits. 

2.  And  the  twelve.  Matthias  acts  with  them.  They  withdraw  at  once  from  the  distribution  and  manage- 
ment of  the  common  fund  on  the  first  suspicion  of  inequality,  and  give  as  a  reason,  not  the  urging  one,  but  one  quite 
sufficient  in  itself,  thus  using  the  right  any  one  has  to  give  for  peace'  salve  a  sutlieient  reason  for  an  action,  even 
though  it  be  not  the  urging  reason.  The  reason  that  urged  the  apostles  to  this  relinquishment  of  the  distribution  was 
the  belief  on  the  part  of  the  Hellenists  that  they  were  overlooked.  The  reason  they  gave  was  that  it  was  not  a  fit 
thing  for  them  to  abandon  to  any  extent  the  proclamation  of  God's  word  for  the  distribution  of  carnal  things.  This 
latter  reason  was  sufficient  in  itself.  To  speak  of  the  other  reason  might  provoke  altercation  and  strife.  Serve 
tables.     Doubtless,  the  chief  element  of  distribution  was  food,  and  hence  the  "  tables  "  are  emphasized. 

3.  I>o(>k  ye  out.  The  response  was  (verse  5),  "  they  chose."  The  looking  out  was  a  choice  by  careful  inspec- 
tion. The  choice  came  from  the  people,  the  authority  from  the  apostles.  Of  good  report,  full  of  the  Spirit 
Hud  of  wisdom.  Of  good  report,  us  being  full  of  the  Spirit  and  of  wisdom.  They  were  to  be  evidenced  to  all 
by  their  exhibition  of  the  miraculous  gifts  of  the  Holy  Ghost,  and  by  the  wisdom  of  their  words. 

4.  We  will  continue.     We  apostles. 

5.  Stephen,  etc.  The  names  of  the  seven  thus  chosen  and  set  apart  are  all  Greek,  ^ye  must  not  infer  that 
therefore  they  were  all  Hellenists,  for  many  of  the  Palestine  Jews  bore  Greek  names.  They  were  probably  of  both 
classes,  so  as  to  please  both.  Full  of  faith  and  of  the  Holy  Spirit  (see  on  verse  3).  He  had  au  ardent  faith, 
and  was  possessed  of  the  miraculous  powers  of  the  Holy  Ghost. 

6.  And  when  they  had  prayed.  The  apostles  received  the  appointees,  and  first  prayed  for  the  divine 
blessing,  and  then  put  their  hands  on  them,  as  giving  them  authority  for  a  special  service.  For  an  Old-Testament 
example  of  laying  on  hands,  see  Num.  27  :  23,  Peut.  34  : 9. 

7.  A  great  company  of  the  priests.  A  great  "  crowd  "  of  priests  turning  to  Jesus  must  have  made  a 
tremendous  agitation  in  Jerusalem, 

8.  Full  of  grace  and  power.  A  hendiadys.  Full  of  the  gracious  power  communicated  by  the  Holy  Ghost. 
Wonders  and  signs.     "  Wonders  "  in  their  appearance  to  all,  and  "  signs  "  to  those  that  believed. 

9.  There  are  here  probably  only  two  synagogues  Intended,  — one  in  which  the  Libertines,  Cyrenians,  and  Alex- 
andrians worshipped,  and  the  other  in  which  those  from  Cilicia  and  Asia  worshipped.  Libertum  was  a  place  near 
Carthage  in  Africa.  The  African  Jews  thus  had  one  place  of  worship,  and  the  Jews  of  Asia  Minor  h.ad  a  separate 
synagogue.  These  two  synagogues  provoke  a  public  contest  with  Stephen,  probably  in  their  respective  buildings; 
and,  when  they  could  not  argue  against  his  wise  words  and  his  spiritual  power,  they  suborned  (bribed)  false  wil- 
nesseo  to  accuse  him  of  blasphemy. 

10.  The  wisdom  and  the  Si>irit.     Compare  verse  3. 

268 


Stephen's  answer  to  the 


THE    ACTS,    VIT. 


accusation  of  blasphemy. 


12  And  they  stirred  up  the  people,  and  the  eld- 
ers, and  the  scribes,  and  came  upon  hiin,  and 
caught  him,  and  brought  hiiii  to  the  council, 

l;^  And  set  up  false  witnesses,  which  said.  This 
man  ceaseth  not  to  speak  blasphemous  words 
against  this  holy  place,  and  the  law: 

14  For  we  have  heard  him  say,  that  this  Jesus 
of  Nazaretli  shall  destroy  this  place,  and  shall 
change  the  customs  which  Moses  delivered  us. 

15  And  all  that  sat  in  the  council,  looking  sted- 
fastly  on  him,  saw  his  face  as  it  had  been  the  face 
of  an  angel. 


the   scribes,   and   came    upon    him,   and 
seized   him,   and   brought    him   into   the 

13  council,  and  set  up  false  witnesses,  which 
said.  This  man  ceaseth  not  to  speak  words 

14  against  this  holy  place,  and  the  law :  for 
we  have  heard  him  say,  that  this  Jesus  of 
Nazareth  shall  destroy  this  place,  and 
shall   change   the  customs   which  Moses 

1.5  delivered  unto  us.  And  all  that  sat  in  the 
council,  fastening  their  eyes  on  him,  saw 
his  face  as  it  had  been  the  face  of  an 
angel. 


13.  The  council.     The  Sanhedrim. 

13.  Against  tliis  lioly  place,  and  tlie  la^v.     Notice  the  thrice-repeated  charge, — 

Verse  11.  Blaspliemous  words  against  Moses  and  God. 

Verse  13.  "Words  against  the  law  and  tliis  holy  place. 

Verse  14.  Jesus  shall  change  the  Mosaic  customs,  and  shall  destroy  this  place. 

Christ's  prophecy  that  Jerusalem  should  be  destroyed,  and  the  temple-service  cease,  is  treated  as  Christ's  action,  and 
as  also  blasphemous  toward  Moses  and  toward  God,  when  his  prophecy  was  in  strict  accord  with  the  whole  analogy 
of  prophecy,  as  ordered  and  inspired  of  God. 

15.  As  it  had  been  the   face  of   an  augel.    A  supernatural  brightness,  testifying  to  his  divine  mission 
(compare  Esod.  34 :  30) . 


CHAPTER    VII. 

Stephen,  permitted  to  answer  to  the  accusation  of  blasphemy,  2.  sheweth  that  Abraham  worshipped  God  rightly, 
and  how  God  chose  the  fathers  20.  before  Moses  was  born,  and  before  the  tabernacle  and  temple  were  built  s 
37.  that  Moses  himself  witnessed  of  Christ :  44.  and  that  all  outward  ceremonies  were  ordained  according 
to  the  heavenly  pattern,  to  last  but  for  a  time :  51.  reprehending  their  rebellion,  and  murdering  of  Christ, 
the  Just  One,  whom  the  prophets  foretold  should  come  into  the  world,  54.  Whereupon  they  stone  him  to 
death,  who  commendeth  his  soul  to  Jesus,  and  humbly  prayeth  for  them. 


1  Then  said  the  high  priest,  Are  these  things  so  ? 

2  And  he  said,  Men,  brethren,  and  fathers, 
hearken;  The  God  of  glory  appeared  unto  our 
father  Abraham,  when  he  was  in  Mesopotamia, 
before  he  dwelt  in  Charran, 

3  And  said  unto  him.  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  come  into  the 
land  which  I  shall  shew  thee. 

4  Then  came  he  out  of  the  land  of  the  Chal- 
daians,  and  dwelt  in  Charran:  and  from  thence, 
when  his  father  was  dead,  he  removed  him  into 
this  land,  wherein  ye  now  dwell. 

5  And  he  gave  him  none  inheritance  in  it,  no, 
not  so  much  as  to  set  his  foot  on:  yet  he  promised 
that  he  would  give  it  to  him  for  a  possession,  and 
to  his  seed  after  him,  when  a.s  yet  he  had  no  child. 

6  And  God  spake  on  this  wise.  That  his  seed 
should  sojourn  in  a  strange  land;  and  that  they 
should  bring  them  into  bondage,  and  entreat  them 
evil  four  hundred  years. 


1  And  the  high  priest  said,  Are  these 

2  things  so  ?     And  he  said. 

Brethren  and  fathers,  hearken.  The 
God  of  glory  appeared  unto  our  father 
Abraham,  when  he  was  in  Mesopotamia, 

3  before  he  dwelt  in  Haran,  and  said  unto 
him.  Get  thee  out  of  thy  land,  and  from 
thy  kindred,  and  come  into  the  land  which 

4  I  shall  shew  thee.  Then  came  he  out  of 
the  land  of  the  Chaldeans,  and  dwelt  in 
Haran :  and  from  thence,  when  his  father 
was  dead,  God  removed  him  into  this  land, 

5  wherein  ye  now  dwell :  and  he  gave  him 
none  inheritance  in  it,  no,  not  so  much  as 
to  set  his  foot  on :  and  he  promised  that 
he  would  give  it  to  him  in  possession,  and 
to  his  seed  after  him,  when  as  yet  he  had 

6  no  child.  And  God  spake  on  this  wise, 
that  his  seed  should  sojourn  in  a  strange 
land,   and   that   they  should  bring   them 


1.  Then  said  the  high  priest  to  Stephen.    It  was  a  demand  for  his  defence,  which  he  proceeds  to  give. 

2.  The  course  of  Stephen's  argument  is  this  :  "  Ye  accuse  me  of  hostility  to  Moses  and  to  the  temple.  But  look 
at  your  history.  Your  fathers  were  ever  resisting  Moses,  and  resisting  God;  and  ye,  by  slaying  the  Messiah,  are 
imitating  them.  Ye  are  the  resisters  of  Moses  ;  and  as  for  the  temple,  while  a  temple  is  good  so  far  as  it  goes,  yet 
God  is  to  be  worshipped  by  a  higher  than  a  temple  service."  The  argument  is  unfinished  by  the  interference  of  the 
Sanhedrim,  and  spectators  in  the  capacity  of  a  mob.  In  Mesopotamia.  The  extensive  tract  between  the  Tigris 
and, Euphrates.  Ur,  being  thus  in  Mesopotamia,  could  not  have  been  Mugheir,  which  was  west  of  the  Euphrates, 
and  much  farther  south  than  the  name  Mesopotamia  ever  extended.  It  was  probably  situated  somewhere  between 
Nisibis  and  Nineveh.  Before  he  dwelt  in  Haran.  The  Genesis  account  (Gen.  12:  1)  mentions  Abram's  call  as 
given  at  Haran.  It  is  easy  to  believe  that  the  call  had  first  been  given  at  Ur,  and  that  Abram's  father,  Terah,  accom- 
panied his  son  as  far  as  Haran;  Nahor,  Abram's  brother,  following  later  from  Ur.  Haran  is  the  "  Charrse  "  of  the 
ancient  writers,  a  city  of  North-western  Mesopotamia,  on  the  river  Bilichus  (an  affluent  of  the  Euphrates),  about 
eighty  miles  north  of  Thapsacus,  and  four  hundred  miles  north-east  of  Jerusalem. 

4.  When  his  father  was  dead.  Terah's  feebleness  may  have  rendered  it  necessary  for  Abram  (with  the 
divine  consent)  to  remain  at  Haran  in  filial  service. 


ben's  answer  to  the 


THE    ACTS,    yii. 


accusation  of  blasphemy. 


7  And  the  nation  to  -whom  they  shall  be  in 
bondage  will  I  judge,  said  (iod:  and  after  that 
shall  they  come  forth,  and  serve  me  in  tliis  place. 

8  And  he  gave  him  the  covenant  of  circumcision: 
and  so  Abralaun  begat  Isaac,  and  circumcised  him 
the  eighth  day;  and  Isaac  begat  Jacob;  and  Jacob 
bey  at  the  twelve  patriarchs. 

9  And  the  patriarchs,  moved  with  envy,  sold 
Joseph  into  Egypt :  but  God  was  with  him, 

10  And  delivered  him  out  of  all  his  afflictions, 
and  gave  him  favour  and  wisdom  in  the  sight  of 
Pharaoh  king  of  Egypt;  and  he  made  him  governor 
over  Egypt  and  all  his  house. 

11  Now  there  came  a  dearth  over  all  the  land  of 
Egypt  and  Chanaan,  and  great  affliction:  and  our 
fathers  found  no  sustenance. 

12  But  when  Jacob  heard  that  there  was  corn  in 
Egypt,  he  sent  out  our  fathers  first. 

i;3  And  at  the  second  time  Joseph  was  made 
known  to  his  brethren;  and  Joseph's  kindred  was 
made  known  unto  Pharaoh. 

14  Then  sent  Joseph,  and  called  his  father 
Jacob  to  hbu,  and  all  his  kindred,  threescore  and 
fifteen  souls. 

15  So  Jacob  went  down  into  Egypt,  and  died,  he, 
and  our  fathers, 

16  And  were  carried  over  into  Sychem,  and  laid 
in  the  sepulchre  that  Abraham  bought  for  a  sum  of 
money  of  the  sons  of  Emmor  the  father  of 
Sychem. 

17  But  when  the  time  of  the  promise  drew  nigh, 
which  God  had  sworn  to  Abraham,  the  people 
grew  and  multiplied  in  Egypt, 

18  Till  another  king  arose,  which  knew  not 
Joseph. 

19  The  same  dealt  subtilly  with  our  kindred, 
and  evil  entreated  our  fathers,  so  that  they  cast  out 
their  young  children,  to  the  end  they  nught  not 
live. 

20  In  which  time  Moses  was  born,  and  was  ex- 
ceeding fair,  and  nourished  up  in  his  father's  house 
three  months: 

21  And  when  he  was  cast  out,  Pharaoh's  daugh- 
ter took  him  up,  and  nourished  him  for  her  own 
son. 

22  And  Moses  was  learned  in  all  the  wisdom  of 
the  Egyptians,  and  was  mighty  in  words  and  in 
deeds. 


)r.    2  Or,  he.    3  Gr.  he  preserved  utive.    *  Or,  fa 


into  bondage,  and  entreat  them  evil,  four 

7  hundred  years.  And  the  nation  to  which 
they  shall  be  in  bondage  will  I  judge,  said 
God :  and  after  that  shall  they  come  forth, 

8  and  serve  me  in  this  place.  And  he  gave 
him  the  covenant  of  circumcision :  and  so 
Abraham  begat  Isaac,  and  circumcised 
him  the  eighth  day;  and  Isaac  berjat  Jacob, 

9  and  Jacob  the  twelve  patriarchs.  And  the 
patriarchs,  moved  with  jealousy  against 
Joseph,  sold  him   into  Egypt  :   and  God 

10  was  with  him,  and  delivered  him  out  of 
all  his  afflictions,  and  gave  him  favour  and 
wisdom  before  Pharaoh  king  of  Egypt; 
and  he  made  him  governor  over  Egypt  and 

11  all  his  house.  Now  there  came  a  famine 
over  all  Egypt  and  Canaan,  and  great 
affliction :  and  our  fathers  found  no  suste- 

12  nance.  But  when  Jacob  heard  that  there 
was  corn  in  Egypt,  he  sent  forth  our  fathers 

13  the  first  time.  And  at  the  second  time 
Joseph  was  made  known  to  his  brethren; 
and  Joseph's  race  became  manifest  unto 

14  Pharaoh.  And  Joseph  sent,  and  called 
to  him  Jacob  his  father,  and  all  his  kin- 

1.5  dred,  threescore  and  fifteen  souls.  And 
Jacob  went  down  into  Egypt;  and  he  died, 

16  himself,  and  our  fathers ;  and  they  were 
carried  over  unto  Shechem,  and  laid  in 
the  tomb  that  Abraham  bought  for  a  price 
in  silver  of  the  sons  of  ^  Hamor  in  She- 

17  chem.  But  as  the  time  of  the  promise 
drew  nigh,  which  God  vouchsafed  unto 
Abraham,  the  people  grew  and  multiplied 

15  in  Egypt,  till  there   arose   another  king 

19  over  Egypt,  which  knew  not  Joseph.  The 
same  dealt  subtilly  with  our  race,  and  evil 
intreated  our  fathers,  that  ^  they  should 
cast  out  their  babes  to  the  end  they  nnglit 

20  not  ^  live.  At  which  season  Moses  was 
born,  and  was  *  exceeding  fair;  and  he  was 
nourished   three   months   in  his   father's 

21  house  :  and  when  he  was  cast  out,  Phai'a- 
oh's  daughter  took  him  up,  and  nourished 

22  him  for  her  own  son.  And  Moses  was  in- 
structed in  all  the  wisdom  of  the  Egyp- 
tians;  and   he   was   nnghty  in  his  words 

23  and  works.  But  when  he  was  well-nigh 
forty  years  old,  it  came  into  his  heart  to 
visit  his  brethren  the  chiklren  of  Israel. 


Gr.  Emmo 


•  unto  God. 


6.  Four  hundred  years.  See  Gen.  15: 1.3.  These  four  hunrlred  years  include  the  abode  of  the  patriarchs  in- 
Palestine,  as  well  as  the  abode  of  their  i)osterily  in  Kgypt.  There  were  four  hundred  years  of  sojourning  in  a  strange 
land,  only  a  quarter  of  which  could  be  regarded  fully  as  a  time  of  bondage  and  evil  treatment;  although  in  one  sense 
their  wandering  and  unsettled  life,  amid  uncongenial  and  often  hostile  races,  was  an  affliction,  before  the  actual 
bondage  of  Egypt.     This  loose  style  of  speech  in  reckoning  periods  of  time  is  thoroughly  Oriental. 

7.  And  serve  me  in  this  plMce.  Added  to  what  God  said  to  Abram  from  what  God  said  to  Moses  (Exod. 
3  :  12).    The  "  said  God  "  applies  to  all. 

14.  Threescore  and  fifteen  oonls.  In  Gen.  46 :  2T  the  Hebrew  gives  only  seventy.  The  Septuagint  gives 
this  number  seventy-five,  and  it  is  from  the  Sepluagint  that  Stephen  quotes  throughout.  The  Seventy  make  out  the 
five  more  by  adding  (in  verse  20)  two  children  of  Manasseh,  and  three  of  Ephraira. 

16.  Carried  over  unto  Shechem.  The  twelve,  but  not  their  father  Jacob.  Abraham  boujjht.  Jacob 
bought  this  property  from  the  children  of  Ilamor  (Gen.  33:  19).  The  word  Abraham  is  probably  a  mistake  of 
transcribers. 

19.  The  casting  out  the  babes,  that  they  might  not  live,  was  the  order  and  design  of  Pharaoh.  Wc  might  under- 
stand a  suppressed  clause,  "and  ordered  them  that  they  should  cast  out,"  etc. 

ao.  Kxceedinff  fair.     Literally,  "  fair  to  God." 

21 .  And  when  he  was  cast  out,  according  to  the  tyrant's  order. 

2.3.  To  visit  his  brethren.  They  were  in  the  land  of  Goshen  (probably  the  Wady  Tumeilat)  ;  and  he  was  at 
Zoan,  or  Tanis,  the  court  capital.  This  visit  seems  to  have  been  the  result  of  a  growing  determination  to  strike  a  blow 
for  his  people's  freedom  (see  Heb.  11:24-26).  There  must  have  been  previously  a  careful  study  of  the  whole 
question,  and  a  hearty  acceptance  of  the  Abrahamic  covenant. 


270 


Stephen's  answer  to  the 


THE    ACTS,    VII. 


accusation  of  blasphemy, 


23  And  when  he  was  full  forty  years  old,  it  came 
into  his  heart  to  visit  his  brethren  the  children  of 
Israel, 

24  And  seeing  one  of  them  suffer  wrong,  he  de- 
fended him,  and  avenged  him  that  was  oppressed, 
and  smote  the  Egyptian : 

25  For  he  supposed  his  brethren  would  have 
understood  how  that  God  by  his  hand  would  de- 
liver them :  but  they  understood  not. 

20  And  the  next  day  he  shewed  himself  unto 
them  as  they  strove,  and  would  have  set  them  at 
one  again,  saying,  Sirs,  ye  are  brethren;  why  do 
ye  wrong  one  to  another  ? 

27  But  he  that  did  his  neighbour  wrong  thrust 
him  away,  saying,  Who  made  thee  a  ruler  and  a 
judge  over  us  ? 

28  Wilt  thou  kill  me,  as  thou  diddest  the  Egyp- 
tian yesterday  ? 

29  Then  fled  Moses  at  this  saying,  and  was  a 
stranger  in  the  land  of  Madian,  where  he  begat  two 
sons. 

30  And  when  forty  years  were  expired,  there 
appeared  to  him  in  the  wilderness  of  mount  Sina 
an  angel  of  the  Lord  in  a  flame  of  fire  in  a  bush. 

31  When  Moses  saw  it,  he  wondered  at  the 
sight:  and  as  he  drew  near  to  behold  it,  the  voice 
of  the  Lord  came  unto  him, 

32  Sayin(j,  I  am  the  God  of  thy  fathers,  the 
God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob.  Then  Moses  trembled,  and  durst 
not  behold. 

33  Then  said  the  Lord  to  him,  Put  off  thy 
shoes  from  thy  feet:  for  the  place  where  thou 
standest  is  holy  ground. 

34  I  have  seen,  I  have  seen  the  affliction  of  my 
people  which  is  in  Egypt,  and  I  have  heard  their 
groaning,  and  am  come  down  to  deliver  them. 
And  now  come,  I  will  send  thee  into  Egypt. 

35  This  Moses  whom  they  refused,  saying.  Who 
made  thee  a  ruler  and  a  judge  ?  the  same  did  God 
send  to  be  a  ruler  and  a  deliverer  by  the  hand  of 
the  angel  which  appeared  to  him  in  the  bush. 

36  He  brought  them  out,  after  that  he  had 
shewed  wonders  and  signs  in  the  land  of  Egypt, 
and  in  the  Red  sea,  and  in  the  wilderness  forty 
years. 

37  T  This  is  that  Moses,  which  said  unto  the 
children  of  Israel,  A  prophet  shall  the  Lord  your 
God  raise  up  unto  you  of  your  brethren,  like  unto 
nie;  him  shall  ye  hear. 

38  This  is  he,  that  was  in  the  church  in  the 
wilderness  with  the  angel  which  spake  to  him  in 
the  mount  Siria,  and  xoith  our  fathers:  who  re- 
ceived the  lively  oracles  to  give  unto  us : 

39  To  whom  our  fathers  would  not  obey,  but 
thrust  him  from  them,  and  in  their  hearts  turned 
back  again  into  Egypt, 


24  And  seeing  one  of  them  suffer  wrong,  he 
defended  him,  and  avenged  him  that  was 

25  oppressed,  smiting  the  Egyptian :  and  he 
supposed  that  his  brethren  understood  how 
that  God  by  his  hand  was  giving  them 
1  deliverance;   but   they   understood    not. 

26  And  the  day  following  he  appeared  unto 
them  as  they  strove,  and  would  have  set 
them  at  one  again,  saying.  Sirs,  ye  are 
brethren;   why  do  ye  v\'rong  one  to   an- 

27  other?  But  he  that  did  his  neighbour 
wrong  thrust  him  away,  saying.  Who 
made  thee  a  ruler  and  a  judge  over  us  ? 

28  Wouldest  thou  kill  me,  as  thou  killedstt  he 

29  Egyptian  yesterday  ?  And  Moses  fled  at 
this  saying,  and  became  a  sojourner  in  the 
land  of  Midian,  where  he  begat  two  sons. 

30  And  when  forty  years  were  fulfilled,  an 
angel  appeared  to  him  in  the  wilderness  of 
mount  Sinai,  in  a  flame  of  fire  in  a  bush. 

31  And  when  Moses  saw  it,  he  wondered  at 
the  sight :  and  as  he  drew  near  to  behold, 

32  there  came  a  voice  of  the  Lord,  I  am  the 
God  of  thy  fathers,  the  God  of  Abraham, 
and  of  Isaac,  and  of  Jacob.     And  Moses 

33  trembled,  and  durst  not  behold.  And  the 
Lord  said  unto  him,  Loose  the  shoes  from 
thy  feet:    for   the    place    whereon    thou 

34  standest  is  holy  ground.  I  have  surely 
seen  the  affliction  of  my  people  which  is 
in  Egypt,  anddiave  heard  their  groaning, 
and  I  am  come  down  to  deliver  them :  and 
now  come,  I  will  send  thee  into  Egypt, 

35  This  Moses  whom  they  refused,  saying. 
Who  made  thee  a  ruler  and  a  judge  ?  him 
hath  God  sent  to  he  both  a  ruler  and  a  '^  de- 
liverer with  the  hand  of  the  angel  which 

36  appeared  to  him  in  the  bush.  This  man  led 
them  forth,  having  wrought  wonders  and 
signs  in  Egypt,  and  in  the  Red  sea,  and  in 

37  the  wilderness  forty  years.  This  is  that 
Moses,  which  said  unto  the  children  of 
Israel,  A  prophet  shall  God  raise  up  unto 
you  from  among  your  brethren,  ^  like  unto 

38  me.  This  is  he  that  was  in  the  ■*  church 
in  the  wilderness  with  the  angel  which 
spake  to  him  in  the  mount  Sinai,  and  with 
our  fathers:  who  received  living  oracles  to 

39  give  unto  us  :  to  whom  our  fathers  would 
not  be  obedient,  but  thrust  him  from  them, 
and    turned    back    in   their   hearts   unto 

40  Egypt,  saying  unto  Aaron,  Make  us  gods 
which  shall  go  before  us:  for  as  for  this 
Moses,  which  led  us  forth  out  of  the  land 
of  Egypt,  we  wot  not  what  is  become  of 

41  him.  And  they  made  a  calf  in  those  days, 
and  brovight  a  sacrifice  unto  the  idol,  and 


Or,  aalvati 


Gr 


redeemer.    ^  Or,  as  he  raised  up  me.    *  Or,  congregation. 


25.  How  that  God  by  his  hand.    This  looks  as  if  tliere  had  been  some  divine  intimation  to  Moses. 

26.  Unto  them.     Two  of  them  (Esod.  2 :  13). 

29.  Moses  fled  at  this  saying.  Afraid  that  Pharaoh  would  seize  him,  and  put  him  to  death,  and  not  finding 
a  responsive  spirit  in  his  brethren  for  a  general  rising.  The  land  of  Midian.  Midian  proper  seems  to  have  been 
east  of  the  Red  Sea;  but  it  had  an  outlying  colony  on  the  Sinai  peninsula,  and  another  near  Edom.  Here  the  Sinai 
peninsula  is  undoubtedly  meant.  The  Midianitea  were  descendants  of  Abraham  by  Keturah.  So  Moses  fled  to  a 
tribe  which  was  of  his  kindred. 

30.  An  angel.    In  the  broad  sense  of  any  divine  manifestation. 

33.  Loose  the  shoes  from  thy  feet.     The  Oriental  tok^n  of  respect. 

35.  Him  hath  God  sent.  The  lively  way  of  stating  it,  which,  however,  is  not  good  English.  It  should  be  (as 
in  Old  Version),  "  Ilim  did  God  send."  With  the  hand  of  the  angel.  Another  too  literal  rendering.  The  Old 
Version  is  better,  "  by  the  hand  of  the  angel."    It  means,  "  with  the  used  medium  of  the  angel." 

37.  Quotation  from  Deut.  18  :  15. 

38.  "With  the  angel.  In  holy  union  with  the  angel  who  appeared  as  a  pillar  of  cloud,  whence  came  the  voice 
of  God.    Living  oracles.    Oracles  that  came  from  a  living  God,  and  not  from  a  dead  idol. 


271 


len's  answer 


the 


THE    ACTS,    VII. 


accusation  of  blasphemy. 


40  Saying  unto  Aaron,  Jlake  us  cods  to  go  be- 
fore us:  for  as  for  this  Moses,  which  brought  us 
out  of  the  land  of  Egypt,  we  wot  not  what  is  be- 
come of  him. 

41  And  they  made  a  calf  in  those  days,  and 
offered  sacrifice  unto  the  idol,  and  rejoiced  in  the 
works  of  their  own  hands. 

42  Then  (Jod  turned,  and  gave  them  up  to  wor- 
ship the  host  of  heaven;  as  it  is  written  in  the 
book  of  the  prophets,  O  ye  house  of  Israel,  have 
ye  offered  to  me  slain  beasts  and  sacrifices  by  the 
space  of  forty  years  in  the  wilderness  ? 

43  Yea,  ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan,  figures  which 
ye  made  to  worship  them:  and  I  will  carry  you 
away  hej^ond  Babylon. 

44  Our  fathers  had  the  tabernacle  of  witness  in 
the  wilderness,  as  he  had  appointed,  speaking  unto 
Moses,  that  he  should  make  it  according  to  the 
fashion  that  he  had  seen. 

45  Which  also  our  fathers  that  came  after 
brought  in  with  .lesus  into  the  possession  of  the 
Gentiles,  whom  God  drave  out  before  the  face  of 
our  fathers,  unto  the  days  of  David ; 

46  Who  found  favour  before  God,  and  desired 
to  find  a  tabernacle  for  the  God  of  .Jacob. 

47  But  Solomon  built  him  an  house. 

48  Ilowbeit  the  most  High  dwelleth  not  in 
temples  made  with  hands;  as  saith  the  prophet, 

49  Heaven  /.s  my  throne,  Jvnd  earth  is  my  foot- 
stool: what  house  will  ye  build  me?  saith  the 
Lord :  or  what  is  the  place  of  my  rest  ? 

50  Hath  not  my  hand  made  all  these  things  ? 

51  1"  Ye  stiffnecked  and  uncircumcised  in  heart 
and  ears,  ye  do  always  resist  the  Holy  Ghost:  as 
your  fathers  did,  so  do  ye. 

52  Which  of  the  prophets  have  not  your  fathers 
persecuted  ?  and  they  have  slain  them  which 
shewed  before  of  the  coming  of  the  .Just  One;  of 
whom  ye  have  been  now  the  betrayers  and  mur- 
derers : 

53  Who  have  received  the  law  by  the  disposition 
of  angels,  and  have  not  kept  it. 

54  If  AVhen  they  heard  these  things,  they  were 
cut  to  the  heart,  and  they  gnashed  on  him  with 
tliC'ir  teeth. 

^):>  But  he,  being  full  of  the  Holy  Ghost,  looked 
up  stedfastly  into  heaven,  and  saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand 
of  God, 


42  rejoiced  in  the  works  of  their  hands.  But 
God  turned,  and  gave  them  up  to  serve 
the  host  of  heaven ;  as  it  is  written  in  the 
book  of  the  prophets, 

Did  ye  offer  unto  me  slain  beasts  and 

sacrifices 
Forty  years  in  the  wilderness,  O  house 

of  Israel ? 

43  And  he  took  up  the  tabernacle  of  Mo- 

loch, 
And  the  star  of  the  god  Rephan, 
The  figures  which  ye  made  to  worship 

them : 
And    I   will    carry    you    away   beyond 

Babylon. 

44  Our  fathers  had  the  tabernacle  of  the  tes- 
timony in  the  wilderness,  even  as  he  ap- 
pointed who  spake  unto  Moses,  that  he 
should  make  it  according  to  the  figure  that 

45  he  had  seen.  Which  also  our  fathers,  in 
their  turn,  brought  in  with  ^  .Joshua  when 
they  entered  on  the  possession  of  the 
nations,  which  God  thrust  out  before  the 
face    of    our  fathers,   unto    the  days   of 

46  David ;  who  found  favour  in  the  sight 
of  God,  and  asked  to  find  a  habitation  for 

47  the   God   of   Jacob.     But  Solomon   built 

48  him  a  house.  Howbeit  the  Most  High 
dwelleth  not  in  /louses  made  with  hands; 
as  saith  the  prophet, 

The  heaven  is  my  throne. 

And  the  earth  the  footstool  of  my  feet : 

What  manner  of   house  will   ye  build 

me  ?    saith  the  Lord: 
Or  what  is  the  place  of  my  rest  ? 

50  Did  not  my  hand  make  all  these  things  ? 

51  Ye  stiffnecked  and  imcircumcised  in 
lieart  and  ears,  ye  do  always  resist  the 
Holy  Ghost:   as  your  fathers  did,  so  do 

52  ye.  Which  of  the  prophets  did  not  your 
fathers  persecute  ?  and  they  killed  them 
which  shewed  before  of  the  coming  of  the 
Righteous  One;   of   whom  ye   have  now 

53  become  betrayers  and  murderers  ;  ye  who 
received  the  law  ^as  it  was  ordained  by 
angels,  and  kept  it  not. 

54  Now  when  they  heard  these  things, 
they    were    cut      to  the   heart,   and  they 

55  gnashed  on  him  with  their  teeth.  But  he, 
being  full  of  the  Holy  Ghost,  looked  up 
stedfastly  into  heaven,  and  saw  the  glory 
of  God,  and  Jesus  standing  on  the  right 


49 


'  Gr.  JesuK.    ^  Or,  ««  t/ie  off  inn  nee  of  angels.     Gr.  unto  ordinnntex  of  angels. 

42,  43.  Quotation  from  Ainos  5  :  -25-27.  It  is  quoted  from  the  Soptiiagint,  the  only  difference  of  any  value  being 
"Babylon  "  in  place  of  "  Damascus,"  which  may  arise  from  a  different  Hebrew  text. 

4.3.  Tabernacle  of  Moloch.  This  "  tabernacle  "  was  probably  a  miniature  temple  or  portable  shrine,  like 
those  of  the  Ephesian  temple  which  Demetrius  made  (Acts  19  :  24).  Moloch  means  "  king,"  and  was  the  name  of  a 
gross  Aramonitish  idol.  The  star  of  the  god  Rephan.  A  metallic  star,  perhaps,  emblematic  of  the  i;od,  and 
borne  in  reliijious  procession.  Rephan  is  supposed  to  be  another  name  for  Chiun  (iu  the  Hebrew  of  the  Araoa 
passage). 

44.  The  tabernacle  of  the  testimony.     Where  God  testified  of  himself  by  the  shechinah. 

45.  Unto  the  days  of  David.     Supply  before,  "  and  which  remained."     The  speech  is  rapid. 
49,  .50,  Isa.  66:  1,2. 

.51.  Uncircumcised  in  heart  and  ears.  A  bold  figure.  Compare  Soph.  O.  Tyr.  371,  "blind  in  ears  and 
mind  and  eyes."  The  course  of  the  speech  is  here  suddenly  stopped.  He  doubtless  would  have  shown  how  they 
defiled  the  temple  again  and  again  with  their  idolatries;  but  some  movement  among  his  audience  of  a  threatening 
character  probably  led  him  to  these  brief,  sharp  words  of  conclusion. 

53.  Ordained  by  angels.  Compare  Gal.  3:15,  and  Heb.  2 :  2.  Either  angels  formed  part  of  the  scene  at 
Sinai,  or  Moses  received  the  law  through  their  agency.  The  angels  may  have  been  the  outward  media  (in  nature)  of 
divine  communication  (see  on  verse  30  and  verse  3S). 

.'54.  Cut  to  the  heart.  See  on  chap.  2:37,  and  chap.  6:33.  In  the  latter  passage  it  is  the  same  verb. 
Gnashed  on  him  with  their  teeth.    An  intensity  of  rage. 

55.  Ueing  full  of  the  Holy  Ghost.    Being  miraculously  gifted  by  God  for  the  occasion.    The  content  of  ilie 

272 


Great  persecution 


THE    ACTS,    YIII. 


of  the  church. 


56  And  said,  Behold,  I  see  the  heavens  opened, 
and  the  Son  of  man  standing  on  the  ri^ht  hand  of 
God. 

57  Then  they  cried  out  with  a  loud  voice,  and 
stopped  their  ears,  and  ran  upon  him  with  one 
accord, 

58  And  cast  him  out  of  the  city,  and  stoned 
him  :  and  the  witnesses  laid  down  their  clothes  at 
a  young  man's  feet,  whose  name  was  Saul. 

59  And  they  stoned  Stephen,  calling  upon  God, 
and  saying,  Lord  Jesus,  receive  my  spirit. 

60  And  he  kneeled  down,  and  cried  with  a  loud 
voice,  Lord,  lay  not  this  sin  to  their  charge.  And 
when  he  had  said  this,  he  fell  asleep. 


56  hand  of  God,  and  said,  Behold,  I  see  the 
heavens   opened,   and   the    Son    of    man 

57  standing  on  the  right  hand  of  God.  But 
they  cried  out  with  a  loud  voice,  and 
stopped  their  ears,  and  rushed  upon  him 

58  with  one  accord  ;  and  they  cast  him  out  of 
the  city,  and  stoned  him :  and  the  witnesses 
laid  down  their  garments  at  the  feet  of  a 

59  young  man  named  Saui.  And  they  stoned 
Stephen,  calling  upon  the  Lord,  and  say- 

60  ing.  Lord  Jesus,  receive  my  spirit.  And 
he  kneeled  down,  and  cried  with  a  loud 
voice.  Lord,  lay  not  this  sin  to  their  charge. 
And  when  he  had  said  this,  he  fell  asleep. 


gift  follows.     Jesus  standing:.     As  has  been  often  said,  Jesus  appears  having  risen  from  his  throne  to  welcome  his 
tjrst  martyr. 

57.  Stopped  their  ears,  so  as  not  to  hear  the  (supposed)  blasphemy. 

58.  Cast  him  out  of  the  city.  This  tumultuous  mob,  including  the  Sanhedrim,  so  far  respected  the  Jewish 
law  as  to  convey  their  victim  beyond  the  walls.  The  laying  down  their  clothes  (i.e.,  their  outer  garments)  at  Saul's 
feet  seems  to  have  been  in  conformity  with  a  custom  which  both  disencumbered  the  actors  of  hinderances  to  exertion, 
and  at  the  same  time  showed  their  union  in  the  act.  The  person  selected  to  receive  the  clothes  must  have  been  an 
aclinowledged  ringleader. 

59.  Receive  my  spirit.  Receive  me,  as  out  of  the  body,  into  thy  care.  An  immediate  presence  with  Jesus, 
conscious,  of  course;  for  there  could  be  no  unconscious  presence  to  a  spirit.  For  another  prayer  to  Jesus,  see 
chap.  9  :  5. 

60.  Lord.  The  same  as  before.  The  Lord  Jesus.  He  fell  asleep.  The  Christian  view  of  death.  The 
body  sleeps.  The  spirit  goes  to  Jesus.  We  find  the  Greek  poets  use  the  figure  of  sleep  for  death,  but  with  a  totally 
different  view.  See  Soph.  El.  509,  MupnAo?  c/cotna0T).  It  is  natural  to  poetry  to  call  death  sleep;  but  the  sacred 
writer  speaks  of  it  in  prose,  and  with  an  express  reference  to  the  spirit's  departure  to  Jesus. 


CHAPTER    VIII. 


1.  By  occasion  of  the  persecution  in  Jerusalem,  the  church  being  planted  in  Samaria,  5,  by  Philip  the  deacon,  who 
preached,  did  miracles,  and  baptized  many,  among  the  rest  Simon  the  sorcerer,  a  great  seducer  of  the  people ; 
14.  Peter  and  John  come  to  confirm  and  enlarge  the  church ;  where,  by  prayer  and  imposition  of  hands 
giving  the  Holy  Ghost,  18.  when  Simon  would  have  bought  the  like  power  of  them,  20.  Peter  sharply 
reproving  his  hypocrisy,  and  covetousnessy  and  exhorting  him  to  repentance,  together  with  John  preaching 
the  word  of  the  Lord,  return  to  Jerusalem.  26.  But  the  angel  sendeth  Philip  to  teach  and  baptize  the 
Ethiopian  eunuch. 


1  And  Saul  was  consenting  unto  his  death. 
And  at  that  time  there  was  a  great  persecution 
against  the  church  which  was  at  Jerusalem;  and 
they  were  all  scattered  abroad  throughout  the 
regions  of  Judaea  and  Samaria,  except  the  apos- 
tles. 

2  And  devout  men  carried  Stephen  to  his  burial, 
and  made  great  lamentation  over  him. 

3  As  for  Saul,  he  made  havock  of  the  church, 
entering  into  every  house,  and  haling  men  and 
women  committed  them  to  prison. 

4  Therefore  they  that  were  scattered  abroad 
went  every  where  preaching  the  word. 

5  Then  Philip  went  down  to  the  city  of  Samaria, 
and  preached  Christ  unto  them. 


1  And  Saul  was  consenting  unto  his 
death. 

And  there  arose  on  that  day  a  great 
persecution  against  the  church  which  was 
in  Jerusalem ;  and  they  were  all  scattered 
abroad  throughout  the  regions  of  Judaea 

2  and  Samaria,  except  the  apostles.  And 
devout  men  buried   Stephen,  and  made 

3  great  lamentation  over  him.  But  Saul 
laid  waste  the  church,  entering  into  every 
house,  and  haling  men  and  women  com- 
mitted them  to  prison. 

4  They  therefore  that  were  scattered 
abroacl  went  about   preaching  the  word. 

5  And   Philip    went    down   to  the  city   of 


1,  This  verse  should  be  joined  to  the  seventh  chapter.  Death.  Rather,  "destruction"  or  "murder."  On 
that  day.  Starting  from  this  mob  which  killed  Stephen.  Throughout  the  regions  of  Judsea  and  Sama- 
ria. In  chap.  11 :19,  we  see  some  went  as  far  as  Phrenicia,  Cyprus,  and  Antioch.  In  this  place  only  Judaea  and 
Samaria  are  spoken  of,  because  events  in  Judaea  and  Samaria  only  are  to  he  mentioned  in  the  context.  Except  the 
apostles.  This  exception  probably  applies  to  the  more  influential  and  conspicuous  classes  of  Christians.  Of  t/tem 
only  the  apostles  remained.  The  "all"  is  therefore  here  (as  generally)  used  for  a  very  considerable  number. 
Certainly  some  remained,  like  the  devout  men  who  buried  Stephen,  unless  we  take  this  aorist  as  a  pluperfect,  and 
say,  "devout  men  had  buried  Stephen." 

3.  Entering  into  every  house  where  there  were  Christians.  If  the  Christians  all  left  Jerusalem,  wc  must 
put  this  verse  also  into  the  pluperfect. 

4.  Therefore.  Particle  of  resumption,  not  adverb  of  cause.  Haling.  Old  English  for  "  hauling."  The 
Revised  Version  should  have  changed  it  to  "  hauling  "  or  "  dragging." 

5.  And  Philip.  Or,  "  but  Philip ;  "  a  special  case,  as  against  the  general  expression,  "  they  that  were  scattered 
abroad."    The  city  of  Samaria.    Built  by  Omri,  king  of  Israel  (1  Kings  16:24).    Situated  north  of  Mount  Ebal 

273 


Simon  the  sorcerer 


THE    ACTS,    YIII. 


baptized  by  Philip. 


6  And  the  people  with  one  accord  gave  heed 
unto  those  things  which  Phihp  spake,  hearing  and 
seeing  the  miracles  "which  he  did. 

T  For  unclean  spirits,  crying  with  loud  voice, 
came  out  of  many  that  were  jwssessed  with  them : 
and  many  taken  with  palsies,  and  that  were  lame, 
were  healed. 

8  And  there  was  great  joy  in  that  city. 

9  But  there  was  a  certain  man,  called  Simon, 
which  beforetime  in  the  same  city  used  sorcery, 
and  bewitched  the  people  of  Samaria,  giving  out 
that  himself  was  some  great  one: 

10  To  whom  they  all  gave  heed,  from  the  least 
to  the  greatest,  saying.  This  man  is  the  great 
poAver  of  God. 

11  And  to  him  they  had  regard,  because  that  of 
long  time  he  had  bewitched  them  with  sorceries. 

12  But  when  they  believed  Philip  preaching  the 
things  concerning  the  kingdom  of  God,  and  the 
name  of  Jesus  Christ,  they  were  baptized,  both 
men  and  women. 

13  Then  Simon  himself  believed  also :  and  when 
he  was  baptized,  he  continued  with  Philip,  and 
wondered,  beholding  the  miracles  and  signs  which 
were  done. 

14  Now  when  the  apostles  which  were  at  Jeru- 
salem heard  that  Samaria  had  received  the  word 
of  God,  they  sent  unto  them  Peter  and  John: 

15  Who,  when  they  were  come  down,  prayed 
for  them,  that  they  might  receive  the  Holy  Ghost: 

16  (For  as  yet  he  was  fallen  upon  none  of  them : 
only  they  were  baptized  in  the  name  of  the  Lord 
Jesus. ) 

17  Then  laid  they  their  hands  on  them,  and 
they  received  the  Holy  Ghost. 

18  And  when  Simon  saw  that  through  laying  on 
of  the  apostles'  hands  the  Holy  Ghost  was  given, 
he  offered  them  money, 

19  Saying,  Give  me  also  this  power,  that  on 
whomsoever  I  lay  hands,  he  may  receive  the  Holy 
Ghost. 

20  But  Peter  said  unto  him,  Thy  money  perish 
with  thee,  because  thou  hast  thought  that  the  gift 
of  God  may  be  purchased  with  money. 

21  Thoii  hast  neither  part  nor  lot  in  this  matter: 
for  thy  heart  is  not  right  in  the  sight  of  God. 


Samaria,  and  proclaimed  unto  them  the 

6  Christ.  And  the  multitudes  gave  heed 
with  one  accord  unto  the  things  that  were 
spoken  by  Philip,  when  they  heard,  and 

7  saw  the  signs  which  he  did.  ^  For /ro;H 
many  of  those  which  had  unclean  spirits, 
they  came  out,  crying  with  a  loud  voice: 
and  many  that  were  palsied,  and  that  were 

8  lame,  were  healed.  And  there  was  nuich 
joy  in  that  city. 

9  But  there  was  a  certain  man,  Simon  by 
name,  which  beforetime  in  the  city  used 
sorcery,  and  amazed  the  - leople  of  Sama- 
ria,  giving   out   that   himself   was   some 

10  great  one :  to  whom  they  all  gave  heed, 
fi'om  the  least  to  the  greatest,  saying,  This 
man  is  that  power  of  God  which  is  called 

11  Great.  And  they  gave  heed  to  him,  be- 
cause  that  of  long  time  he  had  amazed 

12  them  with  his  sorceries.  But  when  they 
believed  Philip  preaching  good  tidings 
concerning  the  kingdom  of  God  and  the 
name  of  Jesus  Christ,  they  were  baptized, 

13  both  men  and  women.  And  Simon  also 
himself  believed:  and  being  baptized,  he 
continued  with  Philip;  and  beholding 
signs  and  great  ^  miracles  wrought,  he 
was  amazed. 

14  Now  Av  hen  the  apostles  which  were  at 
Jerusalem  heard  that  Samaria  had  re- 
ceived the  word  of  God,  they  sent  unto 

1.5  them  Peter  and  John:  who,  when  they 
were  come  down,  prayed  for  them,  that 

16  they  might  receive  the  Holy  Ghost :  for  as 
yet  he  was  fallen  upon  none  of  them:  only 
they  had  been  baptized  into  the  name  of 

17  the  Lord  Jesus.  Then  laid  they  their 
hands   on   them,   and   they   received  the 

18  Holy  Ghost.  Now  when  Simon  saw  that 
through  the  laying  on  of  the  apostles' 
hands   the  *  Holy   Ghost  was    given,   he 

19  offered  them  money,  saying,  Give  me  ako 
this  power,  that  on  whomsoever  I  lay  my 
hands,  he  may  receive  the  Holy   Ghost. 

20  But  Peter  said  unto  him.  Thy  silver  per- 
ish with  thee,  because  thou  hast   thought 


1  Or,  I'or  many  of  those  lohich  had  unclean  spiritH  that  cried  with  a  loud  voice  came  forth.    '  Gr.  nation.    ^  Gr. 
powem.    *  Some  ancient  authorities  omit  //o/i/. 

on  a  very  beautiful  hill,  forty  miles  north  of  Jerusalem.     The  Christ.     The  Messiah,   whom  the  Samaritans,  as 
well  as  the  Jews,  expected  (see  John  4  :  251.     The  Samaritans,  doubtless,  had  some  .Jewish  bloocj  in  them,  but  were 
descendants  of  the  pagans  brought  in  by  the  Assyrian  monarch  to  dwell  in  the  desolated  country  (2  Kings  17  .■'24-41). 
7,  8.  The  wonder  and  joy  at  the  miraculous  cures  wrought  by  Philip  gave  him  an  attentive  audience. 

9.  Used  sorcery.  Acted  a.»  a.  magus.  The  name  of  "  magus,"  which  was  originally  an  honorable  title  of  a 
Persian  priest,  became  at  last  the  epithet  of  one  who  professed  to  deal  with  the  wonders  from  the  unseen  world. 

10.  From  the  least  to  the  greatest.  Literally,  "  from  small  to  great."  That  power  of  God  which 
iB  called  Great.  They  probably  associated  Simon  with  the  expected  Messiah  in  some  way,  supposing  either  that 
he  was  the  Messiah,  or  that  he  was  a  manifestation  of  divine  power  preceding  and  heralding  Messiah's  coming. 

11.  Simon's  long-continued  actions  as  a  magician  had  so  astonished  them,  that  they  had  paid  him  the  utmost 
respect  and  attention.    But  now  Philip's  superior  power  turns  them  to  him. 

12.  His  good  tidings  of  the  kingdom  of  God  with  .Tcsus  Christ  as  its  King  are  welcomed,  and  the  people  are 
largely  converted.    They  have  found  now  the  true  Messiah. 

13.  Simon  becomes  a  believer,  but  a  false  one.  He  believed  in  Philip's  power,  but  not  in  the  truth  he  uttered. 
His  baptism  was  given  on  his  confession;  but,  depending  for  its  efficacy  on  his  faith,  it  was  good  for  nothing.  His 
faith  was  only  amazement. 

15.  That  they  i)ii);ht  receive  the  Holy  Ghost.  In  his  miraculous  gifts  and  manifestations  (see  chap. 
2:4).  This  is  evidently  the  meaning  of  the  phrase  in  all  this  context.  This  gift  had  not  been  given  with  baptism. 
Only  the  apostles  could  confer  it. 

19.  Give  me  also  this  power.  Simon  with  the  rest  had  received  the  Holy  Ghost  (i.e.,  His  miraculous  gifts 
of  tongues,  etc.).  Now  he  asks  for  the  apostolic  power  to  confer  this  gift  upon  others.  His  base  worldliness  is 
apparent.  He  covets  mere  power,  and  offers  money  to  get  it.  Miraculous  gifts  were  (we  see)  conferred  upon  the 
unconverted.    Judas  Iscariot,  who  cast  out  demons,  is  another  instance. 

20.  Thy  silver  perish  with  thee.  Kather,  "  thy  silver  be  with  thee  for  destruction."  That  is,  money  so 
held  is  for  the  holder's  ruin,  for  it  leads  him  to  weigh  spiritual  things  in  carnal  scales. 

274 


Pliilip  teachetli  the 


THE    ACTS,    VIII. 


Ethiopian  eunuch, 


22  Repent  therefore  of  this  thy  wickedness,  and 
pray  God,  if  perhaps  the  thought  of  thine  heart 
may  be  forgiven  tliee. 

23  For  I  perceive  tliat  thou  art  in  the  gall  of 
bitterness,  and  in  the  bond  of  iniquity. 

24  Then  answered  Simon,  and  said.  Pray  ye  to 
the  Lord  for  me,  that  none  of  these  things  which 
ye  have  spoken  come  upon  me. 

25  And  they,  when  they  had  testified  and 
preached  the  word  of  the  Lord,  returned  to  .Jeru- 
salem, and  preached  the  gospel  in  many  villages 
of  the  Samaritans. 

20  And  the  angel  of  the  Lord  spake  unto  Phil- 
ip, saying.  Arise,  and  go  toward  the  south  unto 
the  way  that  goeth  down  from  Jerusalem  unto 
Gaza,  which  is  desert. 

27  And  he  arose  and  went :  and,  behold,  a  man 
of  Ethiopia,  an  eunuch  of  great  authority  under 
Candace  queen  of  the  Ethiopians,  who  had  the 
charge  of  all  her  treasure,  and  had  come  to  Jeru- 
salem for  to  worship, 

28  Was  returning,  and  sitting  in  his  chariot  read 
Esaias  the  prophet. 

29  Then  the  Spirit  said  unto  Philip,  Go  near, 
and  join  thyself  to  this  chariot. 

80  And  Philip  ran  thither  to  liiiu,  and  heard 
him  read  the  prophet  Esaias,  and  said,  Under- 
standest  thou  what  thou  readest  ? 

31  And  he  said.  How  can  I,  except  some  man 
should  guide  me  ?  And  he  desired  Philip  that 
he  would  come  up  and  sit  with  him. 

32  The  place  of  the  scripture  which  he  read 
was  this,  He  was  led  as  a  sheep  to  the  slaughter; 
and  like  a  lamb  dumb  before  his  shearer,  so  opened 
he  not  his  mouth : 

33  In  his  humiliation  his  judgment  was  taken 
away:  and  who  shall  declare  his  generation?  for 
his  life  is  taken  from  the  earth. 

.34  And  the  eunuch  answered  Philip,  and  said,  I 
pray  thee,  of  whom  speaketh  the  prophet  this  ? 
of  himself,  or  of  some  other  man  ? 

3.0  Then  Philip  opened  his  mouth,  and  began 
at  the  same  scripture,  and  preached  unto  him 
Jesus. 


to  obtain  the  gift  of  God  with  money. 

21  Thou  hast  neither  part  nor  lot  in  this 
1  matter:  for  thy  heart  is  not  right  before 

22  God.  Repent  therefore  of  this  thy  wick- 
edness, and  pray  the  Lord,  if  perhaps  the 
thought  of  thy  heart   shall   be   forgiven 

23  thee.  For  I  see  that  thou  '^art  in  the  gall 
of  bitterness  and  in  the  bond  of  iniquity. 

24  And  Simon  answered  and  said.  Pray  ye 
for  me  to  the  Lord,  that  none  of  the 
things  which  ye  have  spoken  come  upon 
me. 

25  They  therefore,  when  they  had  testified 
and  spoken  the  word  of  the  Lord,  re- 
turned to  Jerusalem,  and  preached  tlie 
gospel  to  many  villages  of  the  Samaritans. 

26  But  an  angel  of  the  Lord  spake  unto 
Philip,  saying.  Arise,  and  go  ^  toward  the 
south  unto  the  way  that  goeth  down  from 
Jerusalem  unto  Gaza:  the  same  is  desert. 

27  And  he  arose  and  went:  and  behold,  a 
man  of  Ethiopia,  a  eunuch  of  great  au- 
thority under  Candace,  queen  of  the 
Ethiopians,  who  was  over  all  her  treasure, 
who  had  come  to  Jerusalem  for  to  wor- 

28  ship ;  and  he  was  returning  and  sitting  in 
his  chariot,  and  was  reading  the  prophet 

29  Isaiah.  And  the  ISpirit  said  unto  Philip, 
Go  near,  and  join  thyself  to  this  chariot. 

30  And  Philip  ran  to  him,  and  heard  him 
reading  Isaiah  the  prophet,  and  said, 
Understandest  thou  what  thou  readest  ? 

31  And  he  said,  How  can  I,  except  some  one 
shall  guide  me  ?     And  he  besought  Philip 

32  to  come  up  and  sit  with  him.  Now  the 
place  of  the  scripture  which  he  was  read- 
ing was  this. 

He  was  led  as  a  sheep  to  the  slaughter; 
And  as  a  lamb  before  his  shearer  is 

dumb. 
So  he  openeth  not  his  mouth  : 

33  In  his  humiliation  his  judgement  was 

taken  away: 
His  generation  who  shall  declare  ? 
For  his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered  Philip,  and 
said,  I  pray  thee,  of  whom  speaketh  the 
prophet  this  ?  of  himself,  or  of  some  oth- 

35  er?     And  Philip  opened  his  mouth,  and 


'  Gr.  word.    ^  Or^  uiilt  become  gall  (or,  a  gall  root)  of  bUternenn  and  a  bond  of  iniquity.    ^  Or,  at  noon. 
31.  Thou  liast  neither  part  nor  lot  in  this  matter.    No  part  belongs  to  thee,  and  thou  belongest  to  no 


23.  If  perhaps.    Rather,  "  if  then."    The  sin  was  in  the  thought  of  his  heart. 

23.  This  should  read,  "  For  I  see  that  thou  art  for  a  gall  of  bitterness  and  a  bond  of  iniquity."  That  is,  Simon 
was  (in  his  present  condition)  only  titte<l  to  produce  bitterness  and  unrighteousness  in  the  church.  The  gall  (see 
Deut.  29  :  18,  Ps.  69  :  21,  .Jer.  8  :  14)  is  the  poppy  (or  hemlock,  as  some  say) ;  and  Simon  would  be  like  a  bitter  poppy, 
and  like  a  cord  binding  others  to  him  in  wickedness. 

24.  There  is  no  repentance  in  this  prayer.  It  is  only  a  cry  of  fear.  Tradition  says  that  Simon's  course 
became  worse  and  worse,  until  he  met  with  a  violent  death  in  the  midst  of  his  blasphemous  impostures. 

25.  To  many  villages  of  the  Samaritans  on  their  way  back  to  Jerusalem. 

26.  Gaza.  One  of  the  old  Philistine  towns,  situated  at  the  south-east  corner  of  the  Mediterranean,  about  fifty 
miles  south-west  of  Jerusalem. 

37.  The  same  is  desert ;  i.e.,  the  road.  Of  the  several  roads  leading  to  Gaza,  that  one  is  intended  which 
passed  through  a  thinly  peopled  district.  A  eunuch.  High  palace  officer.  Candace.  A  common  name  of  the 
Ethiopian  queens.  Ethiopia  was  the  modern  Abyssinia  and  Nubia,  whither  Judaism  had  early  found  its  way  over 
the  straits  of  Bab-el-raaudeb,  and  whither  Christianity  was  to  gain  an  early  foot-hold. 

28.  Sitting  in  his  chai-iot.  Doubtless  attended  by  an  escort  becoming  his  station.  As  he  had  come  to  Jeru- 
salem to  worship,  he  was  either  a  full-blooded  Jew  or  a  proselyte. 

29.  The  Spirit  said.     Perhaps  by  an  inward  prompting. 

32.  Quotation  from  Isa.  5.3:7,  8,  according  to  the  Seventy.  The  only  difference  of  any  moment  between  it  and 
the  Hebrew  is  in  the  phrase,  "  In  his  humiliation  his  judgment  was  taken  away."  The  Hebrew  has,  "  He  was  taken 
from  prison  (or  distress)  and  from  judgment."  The  two  are  really  the  same  in  general  meaning.  In  the  Hebrew 
the  meaning  is,  "He  passed  through  distress  and  through  judgment  to  death."    The  Seventy  (quoted  here)  is,  "In 

275 


Sanl,  going  towards  Dnmiscus, 


THE    ACTS,    TX. 


is  stricken  down  to  the  earth. 


36  And  as  they  went  on  iliclr  way,  they  came 
unto  a  t-ertain  water:  antl  the  eunuch  said,  JSee, 
/u'J-p  is  water;  wliat  doth  hinder  me  to  bi-  baj^tized  ? 

37  And  PliIMp  said,  If  thou  belicvest  with  all 
thine  heart,  thou  mayest.  And  he  answered  and 
said,  I  believe  that  Jesus  Christ  is  the  Son  of  God. 

38  And  lie  conunanded  the  chariot  to  stand  still: 
and  they  went  down  both  into  the  water,  both 
Philip  and  the  eunueh;  and  he  baptized  him. 

39  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  Lord  caught  away  Philip, 
that  the  eunuch  saw  him  no  more:  and  he  went  on 
his  way  rejoicing. 

40  But  Philip  was  found  at  Azotus:  and  passing 
through  he  preached  in  all  the  cities,  till  he  came 
to  Cajsarea. 


beginning  from  this  scripture,  preached 
36  unto  him  Jesus.  And  as  they  went  on 
the  way,  they  came  unto  a  certain  water; 
and  the  eunuch  saith,  Behold,  here  is 
water;   what  doth  hinder  me  to  be  bap- 

38  tized  V  i  And  lie  commanded  the  chariot 
to  stand  still :  and  they  both  went  down 
into    the    water,    both    Philip    and     the 

39  eunuch;  and  he  baptized  him.  And 
when  they  came  up  out  of  the  water,  the 
iSpirit  of  the  Lord  caught  away  Philip; 
and  the  eunuch  saw  him  no  more,  for  he 

40  went  on  his  way  rejoicing.  But  Philip 
was  found  at  Azotus :  and  i)assing  through 
he  preached  the  gospel  to  all  the  cities, 
till  he  came  to  Ctesarca. 


1  Some  aucient  authorities  insert,  wholly  or  in  part,  verse  37,  And  P/ii/ip  mid.  If  thou  beUeresf  irith  all  thy  heint, 
thou  muyest.    And  he  annioered  and  said,  I  believe  thai  Jesus  Christ  is  Ihe  Sou  of  Uod. 

his  humiliation  (i.e.,  his  distress)  his  (right)  judgment  was  taken  away  (or  withheld,  and  a  wicked  judgment  given 
him)."  The  last  clause  iu  the  quotatiou  jjredicts  that  he  (the  Messiah)  will  leave  no  descendants  behiud  him,  and  no 
apjjareut  following. 

30.  A  certain  water.  Dr.  llobinson  shows,  that,  on  the  supposed  road  to  Gaza,  there  is  standing  water  after 
rains,  forming  pools. 

37.  The  thirty-seventh  verse  of  the  Old  Version  is  omitted,  according  to  the  overwhelming  evidence  of  the 
uncials  and  versions. 

39.  Caught  away.     This  word  and  "  was  found"  of  the  next  verse  clearly  indicate  a  miraculous  movement. 

40.  Azotus.  The  Ashdod  of  the  Old  Testament,  one  of  the  tive  Philistine  cities,  twenty-five  miles  north  of 
Gaza,  near  the  coast.  Cresarea  was  between  fifty  and  sixty  miles  north  of  Ashdod,  on  the  coast.  Philip  probably 
passed  northward  along  the  shore!  through  .Toppa.  We  find  him  settled  there  more  than  twenty  years  afterward 
(see  chap.  21 :  S).  He  had  four  daughters,  who  were  prophetesses.  We  are  not  to  confound  this  Philip,  who  was 
"one  of  the  seven  "  (chap.  21  :8),  with  the  apostle  Philip.  This  Philip  was  elected  at  the  same  time  with  Stephen  to 
aid  the  apostles  in  the  distribution  (chap.  6:5);  and,  like  Stephen,  he  became  an  "  evangelist."  The  name  "  deacon  " 
eeems  doubtfully  applied  to  the  seven. 


CHAPTER    IX. 


1.  Sanl,  going  towards  Damasons,  4.  is  stricken  down  to  the  earth,  10.  is  called  to  the  apostleship,  18.  and  is 
baptized  by  Ananias.  20.  He  preacheth  Christ  boldly.  23.  The  Jews  lay  wait  to  kill  him :  29.  so  do 
the  Grecians,  but  he  escapeth  both,  31.  The  church  having  rest,  Peter  healeth  ilneas  of  the  palsy,  36.  and 
restoreth  Tabitha  to  life. 


1  AxD  Saul,  yet  breathing  out  threatenings  and 
slaughter  against  the  disciples  of  the  Lord^  went 
unto  the  high  priest, 

2  And  desired  of  him  letters  to  Damascus  to 
the  synagogues,  that  if  he  found  any  of  this  way, 
whether  they  were  men  or  women,  he  might  bring 
th(>m  bound  unto  Jerusalem. 

3  And  as  he  journeyed,  he  came  near  Damas- 
cus: and  suddenly  there  shined  round  about  him 
a  light  from  heaven: 

4  And  he  fell  to  the  earth,  and  heard  a  voice 
saying  unto  him,'  Saul,  Saul,  why  persecutest 
thou  me  ? 

5  And  he  said.  Who  art  thou,  Lord  ?  And  the 
Lord  saiil,  1  am  Jesus  whom  thou  persecutest:  it 
in  hard  for  thee  to  kick  against  the  pricks. 


1  But  Saul,  yet  breathing  threatening 
and  slaughter  against  the  disciples  of  the 

2  Lord,  went  unto  the  high  priest,  and 
asked  of  him  letters  to  Damascus  unto 
the  synagogues,  that  if  he  found  any  that 
were  of  tlie  Way,  whether  men  or  women, 
he  might  bring  them  bound  to  Jerusalem. 

3  And  as  he  journeyed,  it  came  to  pass  that 
lie  drew  nigh  unto  Damascus:  and  sud- 
denly there  shone  round  about  him  a  light 

4  out  of  heaven  :  and  he  fell  upon  the  earth, 
and  heard  a  voice  saying  unto  him,  Saul, 

5  Saul,  why  persecutest  thou  me?  And  he 
said.  Who  art  thou,  Lord  ?    And  he  .so/J, 

6  I  am  Jesus  whom  thou  persecutest:  but 
rise,  and  enter  into  the  city,  and  it  shall 


1.  A  strong  figure.     Ills  very  breath  was  of  threatening  and  slaughter. 

2.  He  iiiiKht  bring:  them  bound  to  Jerusalem.  This  shows  that  Damascus,  although  In  another  country, 
was  under  the  Influence  of  the  .Jewish  rulers.  Probably  Arctas,  the  Arabian  king,  hiid  alrc.idy  established  liis  power 
In  Damascus  (as  he  certainly  had  at  a  later  date),  and,  in  his  good  will  to  the  Jews,  allowed  this  influence.  Damas- 
cus, one  of  the  most  ancient  cities  of  the  world,  is  situated  east  of  the  ranges  of  Lebanon  and  Anti-Lebanon,  about 
a  hundred  and  thirty  miles  north-east  of  Jerusalem.  The  religion  of  Christ  is  called  "the  way."  It  Is  the  way  or 
course  which  (5od's  revelation  points  out. 

.3.  A  li^ht  out  of  Iieaven.     Of  course  miraculous. 

4.  An«l  he  fell  upon  the  earth.     He  and  his  company  were  probably  journeying  on  foot. 

5.  I  am  Jesus  whom  thou  persecutest.  All  between  this  and  "  but  rise  and  enter  Into  the  city  "  is  rightly 
omitted  by  the  Revised  Version.    It  is  taken  from  the  twenty-second  and  twenty-sixth  chapters. 

276 


The  conversion 


THE    ACTS,    IX. 


of  Sanl. 


n  Ami  lip  trembling  and  astonished  said,  Lord, 
wliat  wilt  thou  have  me  to  do  ?  And  the  Lord 
.s '/'/  imto  him.  Arise,  and  go  into  the  city,  and  it 
shall  be  told  thee  what  thou  must  do. 

7  And  the  jnen  which  journeyed  with  him  stood 
speechless,  hearing  a  voice,  but  seeing  no  man. 

8  And  Saul  arose  from  the  earth;  and  when  his 
eyes  were  opened,  he  saw  no  man:  but  they  led 
him  by  the  hand,  and  brought  him  into  Damascus. 

1)  And  he  was  three  days  without  sight,  and 
neither  did  eat  nor  drink. 

10  IF  And  there  was  a  certain  disciple  at  Damas- 
cus, named  Ananias;  and  to  him  said  the  Lord  in 
a  vision,  Ananias.  And  he  said.  Behold,  1  am, 
here,  Lord. 

11  And  the  Lord  said  unto  him,  Arise,  and  go 
into  the  street  which  is  called  Straight,  and  enquire 
in  the  house  of  Judas  for  one  called  Saul,  of  Tar- 
sus: for,  behold,  he  prayeth, 

12  And  hath  seen  in  a  vision  a  man  named 
Ananias  coming  in,  and  putting  his  hand  on  him, 
that  he  might  receive  his  sight. 

18  Then  Ananias  answered.  Lord,  I  have  heard 
by  many  of  this  man,  how  nuich  evil  he  hath 
done  to  thy  saints  at  Jerusalem: 

14  And  here  he  hath  authority  from  the  chief 
priests  to  bind  all  that  call  on  thy  name. 

1.5  But  the  Lord  said  unto  him,  Go  thy  way: 
for  he  is  a  chosen  vessel  unto  me,  to  bear  my 
name  before  the  Gentiles,  and  kings,  and  the 
children  of  Israel: 

16  For  I  will  shew  him  how  great  things  he 
must  suffei-  for  my  name's  sake. 

17  And  Ananias  went  his  way,  and  entered  into 
the  house;  and  putting  his  hands  on  him  said. 
Brother  Saul,  the  Lord,  even  Jesus,  that  appeared 
unto  thee  in  the  way  as  thou  camest,  hath  sent 
me.  that  thou  mightest  receive  thy  sight,  and  be 
filled  with  the  Holy  Ghost. 

18  And  immediately  there  fell  from  his  eyes  as 
it  had  been  scales:  and  he  received  sight  forth- 
with, and  arose,  and  was  baptized. 

19  And  when  he  had  received  meat,  he  was 
strengthened.  Then  was  Saul  certain  days  with 
the  disciples  wlych  were  at  Damascus. 

20  And  straightway  he  preached  Christ  in  the 
synagogues,  that  he  is  the  Son  of  God. 

21  But  all  that  heard  hlin  were  amazed,  and 
said;  Is  not  this  he  that  destroyed  them  which 
called  on  this  name  in  Jerusalem,  and  came 
hither  for  that  intent,  that  he  might  bring  them 
bound  unto  the  chief  priests  ? 

22  But  Saul  increased  the  more  in  strength,  and 
confounded  the  Jews  which  dwelt  at  Damascus, 
proving  that  this  is  very  Christ. 


7  be  told  thee  what  thou  must  do.  And 
the  men  that  journeyed  with  him  stood 
speechless,   hearing  the   ^  voice,    but   be- 

8  holding  no  man.  And  Saul  arose  from 
the  earth ;  and  when  his  eyes  were  opened, 
he  saw  nothing;  and  they  led  him  by  the 
hand,  and   brought  him  into  Damascus. 

9  And  he  was  three  days  without  sight,  and 
did  neither  eat  nor  drink. 

10  Now  there  was  a  certain  disciple  at 
Damascus,  named  Ananias ;  and  the  Lord 
said  unto  him  in  a  vision,  Ananias.     And 

11  he  said.  Behold,  I  am  here,  Lord.  And  the 
Lord  mid  unto  him.  Arise,  and  go  to  the 
street  which  is  called  Straight,  and  inquire 
in  the  house  of  Judas  for  one  named  Saul, 
a  man  of  Tarsus:  for  behold,  he  prayeth  ; 

12  and  he  hath  seen  a  man  named  Ananias 
coming  in,  and  laying  his  hands  on  him, 

13  that  he  might  receive  his  sight.  But 
Ananias  answered.  Lord,  I  have  heard 
from  many  of  this  man,  how  much  evil 

14  he  did  to  thy  saints  at  Jerusalem:  and 
here  he  hath  authority  from  the  chief 
priests   to   bind   all   that    call    upon   thy 

15  name.  But  the  Lord  said  unto  him,  (io 
thy  way :  for  he  is  a  '^  chosen  vessel  unto 
me,  to  bear  my  name  before  the  Gentiles 

16  and  kings,  and  the  children  of  Israel :  for 
I  will  shew  him  how  many  things  he  must 

17  suffer  for  my  name's  sake.  And  Ananias 
departed,  and  entered  into  the  house;  and 
laying  his  hands  on  him  said,  Brother 
Saul,  the  Lord,  even  Jesus,  who  appeared 
unto  thee  in  the  way  which  thou  camest, 
hath  sent  me,  that  thou  mayest  receive 
thy   sight,   and   be   filled   with  the   Holy 

18  Ghost.  And  straightway  there  fell  from 
his  eyes  as  it  were  scales,  and  he  received 
his    sight;    and   he   arose   and  was   bap- 

19  tized ;  and  he  took  food  and  was  strength- 
ened. 

And  he  was  certain  days  with  the  dis- 

20  ciples  which  were  at  Damascus.  And 
straightway  in  the  synagogues  he  pro- 
claimed Jesus,  that  he  is  the  Son  of  God. 

21  And  all  that  heard  him  were  amazed,  and 
said.  Is  not  this  he  that  in  Jerusalem 
made  havock  of  them  which  called  on  this 
name  ?  and  he  had  come  hither  for  this 
intent,  that  he  might  bring  them  bound  be- 

22  fore  the  chief  priests.  But  Saul  increased 
the  more  in  strength,  and  confounded  the 
Jews  which  dwelt  at  Damascus,  proving 
that  this  is  the  Chr-ist. 


Or,  sound.    ^  Gr.  vessel  of  election. 


nen  saw  the  light,  but  heard  not  the 
difference  in  the  Greek  cases  of  the 


7.  Hearing  the  voice.  Compare  chap.  22:9,  where  it  is  said  that  the 
voice.  They  heard  the  sound,  but  did  not  understand  it  as  a  voice.  There  is  a 
nouns  in  the  two  places,  which  supports  this  view. 

9.  Without  sight.    A  time  for  meditation.     Did  neither  eat  nor  drink.     His  deep  disturbance  of  soul 
forbade. 

10.  Ananias.    For  the  meaning  of  this  common  name,  see  chap.  5:1. 

11.  Judas.     Another  very  common  name.    11.  Beliold,  he  prayeth.     Paul  was  spending  his  time  in  prayer 
during  those  three  days  (verse  9). 

1,5.  Before  tlie  Gentiles  and  kings,  and  tlie  children  of  Israel.    Before  the  Gentiles  and  their  kings  on 
one  hand,  and  the  children  of  Israel  on  the  other. 

16.  For  I  will  show  him.    He  was  to  be  a  chosen  vessel  unto  God,  for  God  was  going  to  show  him  a  career 
of  service  through  suffering. 

17.  And  be  filled  with  the  Holy  Ghost.     See  chap.  8:15.    It  is  evident,  from  what  Ananias  says  to  Saul, 
that  the  Lord  had  told  Ananias  more  than  is  recorded  in  verses  11,  12,  15,  and  16. 

18.  As  it  were  scales.    So  Luke,  the  physician,  describes  it. 

277 


The  Jews  seek  to  kill  Saul. 


THE    ACTS,    IX. 


Eneas  cured  of  the  palsy. 


23  ^  And  after  that  many  days  were  fulfilled, 
the  Jews  took  counsel  to  kill  him: 

24  But  their  laying  await  was  known  of  Saul. 
And  they  watched  the  gates  day  and  night  to  kill 
liim. 

25  Then  the  disciples  took  him  by  night,  and 
let  him  down  by  the  wall  in  a  basket. 

26  And  when  Said  was  come  to  Jerusalem,  he 
assayed  to  join  himself  to  the  disciples:  but  they 
were  all  afraid  of  him,  and  believed  not  that  he 
was  a  disciple. 

27  But  Barnabas  took  him,  and  brought  him  to 
the  apostles,  and  declared  unto  them  how  he  had 
seen  the  Lord  in  the  way,  and  tliat  he  had  spoken 
to  him,  and  how  he  had  preached  boldly  at  Damas- 
cus in  the  name  of  Jesus. 

28  And  he  was  with  tliem  coming  in  and  going 
out  at  Jerusalem. 

29  And  he  spake  boldly  in  the  name  of  the 
Lord  Jesus,  and  disputed  against  the  Grecians: 
but  they  went  about  to  slay  him. 

30  Which  when  the  brethren  knew,  they  brought 
liim  down  to  Csesarea,  and  sent  him  forth  to  Tar- 
sus. 

31  Then  had  the  churches  rest  throughout  all 
Judaea  and  Galilee  and  Samaria,  and  were  edified ; 
and  walking  in  the  fear  of  the  Lord,  and  in  the 
comfort  of  the  Holy  Ghost,  were  multiplied. 

32  1  And  it  came  to  pass,  as  Peter  passed 
throughout  all  quarters,  he  came  down  also  to 
tlie  saints  which  dwelt  at  Lydda. 

33  And  there  he  found  a  certain  man  named 
^neas,  which  had  kept  his  bed  eight  years,  and 
was  sick  of  the  palsy. 

34  And  Peter  said  unto  him,  ^neas,  Jesus 
Christ  maketli  thee  whole:  arise,  and  make  thy 
bed.     And  he  arose  inmiediately. 

Si)  And  all  that  dwelt  at  Lydda  and  Saron  saw 
him,  and  turned  to  the  Lord. 

36  IT  Xow  there  was  at  Joppa  a  certain  disciple 
named  Tabitha,  which  by  interpretation  is  called 
Dorcas:  this  woman  was  full  of  good  works  and 
almsdeeds  which  she  did. 


23  And  when  many  days  were  fulfilled,  the 
Jews  took  counsel  together  to  kill  him : 

24  but  their  plot  became  known  to  Saul. 
And  they  watched  the  gates  also  day  and 

2.J  niglit  that  they  might  "kill  him :  but  his 
disciples  took  him  by  night,  and  let  him 
down  through  the  wall,  lowering  him  in  a 
basket. 

26  And  when  he  was  come  to  Jerusalem, 
he  assayed  to  join  himself  to  the  disciples: 
and  they  Avere  all  afraid  of  him,  not  be- 

27  lieving  that  he  was  a  disciple.  But  Bar- 
nabas took  him,  and  brought  him  to  the 
apostles,  and  declared  unto  them  how  he 
had  seen  the  Lord  in  the  way,  and  that  lie 
had  spoken  to  him,  and  how  at  Damascus 
he  had  preached   boldly  in   the  name  of 

28  Jesus.    And  lie  was  with  them  going  in 

29  and  going  out  at  Jerusalem,  preaching 
boldly  in  the  name  of  the  Lord:  and  he 
spake  and  disputed  against  the  ^ Grecian 
Jews;   but  they  went   about  to  kill  him. 

30  And  when  the  l)rethren  knew  it,  they 
brought  him  down  to  Ciesarea,  and  sent 
him  forth  to  Tarsus. 

31  So  the  church  throughout  all  Judaea 
and  Galilee  and  Samaria  had  peace,  being 
2 edified;  and,  walking^ in  the  fear  of  the 
Lord  and  ^  in  the  comfort  of  the  Holy 
Ghost,  was  multiplied. 

32  And  it  came  to  pass,  as  Peter  went 
throughout  all  parts,  hp  came  down  also 

33  to  the  saints  which  dwelt  at  Lydda.  And 
there  he  found  a  certain  man  named 
^neas,  which  had  kept  his  bed  eight  years ; 

34  for  he  was  palsied.  And  Peter  said  unto 
him,  ^neas,  .Jesus  Christ  healeth  thee: 
arise,  and  make  thy  bed.     And  straight- 

3.5  way  he  arose.  And  all  that  dwelt  at 
Lydda  and  in  Sharon  saw  him,  and  they 
turned  to  the  Lord. 

36  Now  there  was  at  Joppa  a  certain  dis- 
ciple named  Tabitha,  which  by  interpre- 
tation is  called  *  Dorcas:  this  woman  was 


Gr.  Hellenists.    2  Gr.  builded  up.    3  Or,  by.     <  That  is,  Gazelle. 


23.  And  when  many  days  were  fulfilled.     Three  years  had  elapsed  since  his  conversion ;  and  Paul  had 

been  dwelling  secluded  in  Arabia  probably  most  of  that  time,  and  had  then  returned  to  Damascus  (see  Gal.  1  .-lo-lS). 
Aretas  was  now  master  of  Damascus  (2  Uor.  11 :  32,  33). 

3.5.  Let  him  down  through  the  wall.  Probably  from  the  window  of  some  house  against  the  wall.  See 
the  case  of  the  spies,  .Josh.  2  : 1.5. 

26.  Not  believing  that  he  was  a  disciple.  Paul  had  been  so  seckuled  for  the  three  years  of  his  Christian 
experience,  that  the  Christians  of  Jerusalem  knew  very  little  about  his  change. 

27.  Barnabas  took  him.  Barnabas'  intimacy  with  Paul  may  have  originated  in  their  being  members  of  the 
same  synagogue  in  .Jerusalem,  Barnabas  being  from  Cyprus,  and  I^aul  from  Cilicia,  the  .Jews  from  which  two  coun- 
tries would  probably  have  a  common  synagogue,  as  having  been  once  under  a  common  provincial  government. 

29.  The  Grecian  Jews.  I^iterally,  "the  IJellenists;  "  i.e.,  the  foreign  Jews  who  happened  to  be  in  Jeru- 
salem.    Paul  specially  sought  to  convert  them,  as  his  life-worlj  was  to  be  through  them  to  the  Gentiles. 

30.  Tarsus.     The  chief  city  of  Cilicia,  and  a  centre  of  learning  of  great  note. 

31.  So  the  church  — had  peace.  The  "  so  "  is  too  strong  a  particle.  Better,  "  the  church,  then,  had  peace." 
Paul  has  retired  to  Tarsus;  and  we  hear  nothing  of  him  for  ten  years,  if  we  suppose  his  retirement  to  have  taken 
place  A.D.  .34  (see  note  on  chap.  11:20).  In  this  ten  years'  interval,  and  probably  near  the  close  of  it,  the  events 
here  recorded  in  connection  with  Peter  occurred.  Being  edified.  Built  up  in  size  and  strength.  A  ten-years' 
history  is  compacted  in  this  verse.  The  comfort  of  the  Holy  Ghost  is  his  power  as  the  I'araclcte  revealing  the 
things  of  Christ.  This  was  the  strengthening  element  of  the  church's  growth.  The  growth  of  the  church  will 
always  depend  on  this. 

32.  As  Peter  went  throughout  all  parts.  As  Peter  was  going,  etc.  He  was  on  his  apostolic  mission, 
passing  through  the  whole  country.  Lydda  was  about  thirty  miles  north-west  of  Jerusalem,  and  some  ten  miles 
south-east  of  .Joppa.     It  was  situated  on  the  low  lands  near  the  coast. 

35.  Sharon  is  evidently  not  the  plain  of  Sharon,  but  a  town  like  Lydda.  Its  site  is  unknown.-  All  that  dwelt. 
A  very  large  result  in  conversions  would  so  be  designated  in  usual  hyperbole. 

36.  Dorcas.  Rather,  "  Gazelle."  The  sacred  writer  translates  the  Aramaic  "  Tabitha  "  into  the  Greek  "  Dor- 
cas;" and  hence,  when  we  translate  the  Greek  text,  we  must  translate  "  Dorcas  "  to  "Gazelle."  Full  of  good 
work8.    The  concrete  for  the  abstract.    Full  of  goodness,  which  showed  itself  in  good  works. 


278 


The  vision 


THE    ACTS,    X. 


of  Cornelius. 


37  And  it  came  to  pass  in  those  days,  that  she 
was  sick,  and  died :  wlioni  when  they  had  washed, 
they  laid  liev  in  an  upper  chamber. 

38  And  forasmuch  as  Lydda  was  nigh  to  Joppa, 
and  the  disciples  had  heard  that  Peter  was  there, 
they  sent  unto  him  two  men,  desiring  liim  that  he 
would  not  delay  to  come  to  them. 

30  Then  Peter  arose  and  went  with  them. 
When  he  was  come,  they  brovight  him  into  the 
upper  chamber:  and  all  the  widows  stood  by  him 
weeping,  and  shewing  the  coats  and  garments 
which  Dorcas  made,  while  she  was  with  them. 

40  But  Peter  put  them  all  forth,  and  kneeled 
down,  and  prayed;  and  turning  hun  to  the  body 
said,  Tabitha,  arise.  And  she  opened  her  eyes: 
and  when  she  saw  Peter,  she  sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her  up, 
and  when  he  had  called  the  saints  and  widows, 
presented  her  alive. 

42  And  it  was  known  throughout  all  Joppa; 
and  many  believed  in  the  Lord. 

43  And  it  came  to  pass,  that  he  tarried  many 
days  in  Joppa  with  one  Simon  a  tanner. 


full  of  good  works  and  almsdeeds  which 

37  she  did.  And  it  came  to  pass  in  those 
days,  that  she  fell  sick,  and  died:  and 
when  they  had  washed  her,  they  laid  her 

38  in  an  upper  chamber.  And  as  Lydda  was 
nigh  vmto  Joppa,  the  disciples,  hearing 
that  Peter  was  there,  sent  two  men  unto 
him,  intreating  him.  Delay  not  to  come 

39  on  unto  us.  And  Peter  arose  and-  went 
with  them.  And  when  he  was  come,  they 
brought  him  into  the  upper  chamber:  and 
all  the  widows  stood  by  him  weeping,  and 
shewing  the  coats  and  garments  which 
Dorcas  made,  while  she  was  with   them, 

40  But  Peter  put  them  all  forth,  and  kneeled 
down,  and  prayed;  and  turning  to  the 
body,  he  said,  Tabitha,  arise.  And  she 
opened  her  eyes;  and  when  she  saw  Peter, 

41  she  sat  up.  And  he  gave  her  his  hand, 
and  raised  her  up;  and  calling  the  saints 

42  and  widows,  he  presented  her  alive.  And 
it  became   known  throughout  all  Joppa: 

43  and  many  believed  on  the  Lord.  And  it 
came  to  pass,  that  he  abode  many  days  in 
Joppa  with  one  Simon  a  tanner. 


38.  Nigh  unto  Joppa.  Ten  miles  off.  Two  men.  Two  were  generally  sent  with  a  message,  to  give  dignity 
to  the  errand,  and  to  preclude  any  idea  of  deceit. 

39.  Widows.     See  chap.  6:1.     Coats  and  garments.    Under-garments  and  outer  garments. 

40.  Put  them  all  forth.     To  insure  quiet  and  solemnity.     The  family  probably  remained  with  Peter. 

43.  Joppa.  The  principal  Jewish  seaport  (see  Jonah  1:3),  thirty-six  miles  north-west  of  Jerusalem,  and  the 
same  distance  south  of  Oesarea.  Simon  a  tanner.  The  tanner's  profession  was  despised  by  the  Jews,  and  tan- 
neries were  not  permitted  within  the  walls  of  a  town.  Simon's  tannery  was  outside  the  walls  of  C^sarea,  and  close 
to  the  sea  for  the  ready  use  of  the  water  (see  chap.  10  : 6). 


CHAPTER    X. 


1.  Cornelius,  a  devout  man,  5.  being  commanded  by  an  angel,  sendeth  for  Peter :  11.  who  by  a  vision  15,  20.  is 
taught  not  to  despise  the  Gentiles.  34.  As  he  preacheth  Christ  to  Cornelius  and  his  company,  44,  the  Holy 
Ghost  falleth  on  them,  48.  and  they  are 


1  There  was  a  certain  man  in  Ctesarea  called 
Cornelius,  a  centurion  of  the  band  called  the 
Italian  band, 

2  A  devout  man,  and  one  that  feared  God  with 
all  his  house,  which  gave  much  alms  to  the  people, 
and  prayed  to  God  alway. 

3  He  saw  in  a  vision  evidently  about  the  ninth 
hour  of  the  day  an  angel  of  God  coming  in  to 
him,  and  saying  unto  him,  Cornelius. 

4  And  when  he  looked  on  him,  he  was  afraid, 
and  said,  What  is  it.  Lord  ?  And  he  said  unto 
him.  Thy  prayers  and  thine  alms  are  come  up  for 
a  memorial  before  God. 


1  Now  there  was  a  certain  man  in  Caesa- 
rea,  Cornelius  by  name,  a  centurion  of  the 

2  band  called  the  Italian  i  band,  a  devout 
man,  and  one  that  feared  God  with  all  his 
house,  who  gave  much  alms  to  the  people, 

3  and  prayed  to  God  alway.  He  saw  in  a 
vision  openly,  as  it  were  about  the  ninth 
hour  of  the  day,  an  angel  of  God  coming 
in  unto  him,  and  saying  to  him,  Cornelius. 

4  And  he,  fastening  his  eyes  upon  him,  and 
being  affrighted,  said,  What  is  it.  Lord  ? 
And  he  said  unto  him,  Thy  prayers  and 
thine   alms  are  gone  up  for  a  memorial 


Or,  cohort. 


1 .  Caesarea,  the  Roman  capital  of  Judaea,  was  built  by  Herod  the  Great  about  fifty  years  before,  and  named  in 
honor  of  the  Roman  emperor,  whose  friend  and  tributary  Herod  was.  It  was  situated  on  the  Mediterranean  coast, 
thirty -six  miles  north  of  Joppa,  and  about  sixty  miles  north-west  of  .Jerusalem.  Centurion.  This  was  the  title 
originally  given  to  the  commander  of  a  hundred  soldiers  in  the  Roman  army.  Afterward  the  number  was  not  exact 
(see  Matt.  8:5).  Italian  band.  Probably  a  prajtorian  cohort  or  palace-guard  stationed  at  the  provincial  capital, 
and  composed  of  Italian  soldiers;  the  rest  of  the  Roman  soldiers  in  the  province  being,  probably,  of  Oriental  birth. 

3.  This  verse  shows  that  Cornelius  had  learned  in  Judasa  to  worship  the  true  God,  yet  the  expressions  of  verse 
28  prove  that  he  was  not  a  proselyte.  He  was  a  Gentile  believing  in  the  revealed  God.  One  that  feared  God. 
This  explains  the  previous  phrase,  "a  devout  man."  He  was  devout  in  the  right  direction.  His  alms  and  prayers 
showed  his  love  to  man  and  his  love  to  God.     They  proceeded  not  from  self-righteousness,  but  from  a  devout  spirit. 

3.  Ninth  hour  of  the  day.  About  three  o'clock  in  the  afternoon.  An  angel  of  God  in  bright  garments 
(verse  30) . 

4.  For  a  memorial.    To  be  remembered. 


279 


Peter,  by  a  vision,  is  taught 


THE    ACTS,    X. 


the  Gentiles, 


5  And  now  send  men  to  Joppa,  and  call  for  one 
Simon,  whose  surname  is  Peter: 

6  He  lodgetli  with  one  Simon  a  tanner,  whose 
house  is  by  the  sea  side:  he  shall  tell  thee  what 
thou  oughtest  to  do. 

7  And  when  the  angel  which  spake  unto  Cor- 
nelius was  departed,  he  called  two  of  his  house- 
hold servants,  and  a  devout  soldier  of  them  that 
waited  on  him  continually; 

8  And  when  he  had  declared  all  these  things 
unto  them,  he  sent  them  to  Joppa. 

9  IT  On  the  morrow,  as  they  went  on  their  jour- 
ney, and  drew  nigh  unto  the  city,  Peter  went  up 
upon  the  housetop  to  pray  about  the  sixth  hour: 

10  And  he  became  very  hungry,  and  would  have 
eaten:  but  while  they  made  ready,  he  fell  into  a 
trance, 

11  And  saw  heaven  opened,  and  a  certain  vessel 
descending  unto  him,  as  it  had  been  a  great  sheet 
knit  at  the  four  corners,  and  let  down  to  the  earth : 

12  Wherein  were  all  manner  of  fourfooted  beasts 
of  the  earth,  and  wild  beasts,  and  creeping  things, 
and  fowls  of  the  air. 

13  And  there  came  a  voice  to  him,  Rise,  Peter; 
kill,  and  eat. 

14  But  Peter  said,  Not  so.  Lord;  for  I  have 
never  eaten  any  thing  that  is  common  or  unclean. 

15  And  the  voice  xpake  unto  him  again  the  sec- 
ond time.  What  God  hath  cleansed,  that  call  not 
thou  connnon. 

16  This  was  done  thrice:  and  the  vessel  was 
received  up  again  into  heaven. 

17  Now  while  Peter  doubted  in  himself  what 
this  vision  which  he  had  seen  shouUl  mean,  be- 
hold, the  men  which  were  sent  from  Cornelius  had 
made  enquiry  for  Simon's  house,  and  stood  before 
the  gate, 

18  And  called,  and  asked  whether  Simon,  which 
was  surnamed  Peter,  were  lodged  there. 

19  ^  Wliile  Peter  thought  "on  the  vision,  the 
Spirit  said  unto  him,  Behold,  three  men  seek  thee. 

20  Arise  therefore,  and  get  thee  down,  and  go 
with  them,  doubting  nothing:  for  I  have  sent 
them. 

21  Then  Peter  went  down  to  the  men  which 
were  sent  unto  him  from  Cornelius;  and  said. 
Behold,  I  am  he  whom  ye  seek:  what  is  the  cause 
wherefore  ye  are  come  ? 


before  God.  And  now  send  men  to  Joppa, 
and  fetch  one  Snnon,  who  is  surnamed 
Peter :  he  lodgeth  with  one  Simon  a  tan- 
ner, whose  house  is  by  the  sea  side.  And 
when  the  angel  that  spake  unto  him  was 
departed,  he  called  two  of  his  household- 
servants,  and  a  devout  soldier  of  them  that 
waited  on  him  continually;  and  having 
rehearsed  all  things  unto  them,  he  sent 
them  to  Joppa. 

Now  on  the  morrow,  as  they  were  on 
their  journey,  and  drew  nigh  unto  the 
city,  Peter  went  up  upon  the  housetop  to 
pray,  about  the  sixth  hour:  and  he  be- 
came hungry,  and  desired  to  eat:  but 
while  they  made  ready,  he  fell  into  a 
trance;  and  he  beholdeth  the  heaven 
opened,  and  a  certain  vessel  descending, 
as  it  were  a  great  sheet,  let  down  by  four 
corners  upon  the  earth :  wherein  were  all 
manner  of  fourfooted  beasts  and  creeping 
things  of  the  earth  and  fowls  of  the 
heaven.  And  there  came  a  voice  to 
him,  Kise,  Peter;  kill  and  eat.  But  Peter 
said,  Not  so.  Lord;  for  1  have  never  eaten 
any  thing  that  is  common  and  unclean. 
And  a  voice  came  unto  him  again  the  sec- 
ond time.  What  God  hath  cleansed,  make 
not  thou  common.  And  this  was  done 
thrice:  and  straightway  the  vessel  was 
received  up  into  heaven. 

Now  while  Peter  was  much  perplexed 
in  himself  what  the  vision  which  he  had 
seen  might  mean,  behold,  the  men  that 
were  sent  by  Cornelius,  having  made  in- 
quiry for  Simon's  house,  stood  before  the 
gate,  and  called  and  asked  whether  Simon, 
which  was  surnamed  Peter,  were  lodging 
thei'e.  And  while  Peter  thought  on  the 
vision,  the  Spirit  said  unto  him,  Behold, 
three  men  seek  thee.  But  arise,  and  get 
thee  down,  and  go  with  them,  nothmg 
doubting:  for  I  have  sent  them.  And 
Peter  went  down  to  the  men,  and  said, 
Behold,  I  am  he  whom  ye  seek:  what  is 
the  cause  wherefore  ye  are  come  ?  And 
i,hey  said,  Cornelius  a  centurion,  a  right- 
eous man  and  one  that  feareth  God,  and 


7.  Two  of  his  household-servants.  See  on  chap.  9:38.  A  devout  soldier.  A  body-servant  who  had 
imbibed  his  master's  spirit. 

9.  On  the  morrow.  Twenty -two  miles  form  the  ordinary  day's  journey  in  the  East.  These  messengers  prob- 
ably travelled  on  foot  in  the  Oriental  way.  As  they  left  Cresarea  after  three  p.m.,  they  must  have  stopped  for  the 
night  some  fifteen  miles  south  of  Caesarea  (say  at  nine  p.m.).  Then,  by  starting  at  four  o'clocli  the  next  mornin4,', 
they  could  reach  Joppa  by  noon,  at  which  time  l\»ter  had  his  vision. 

10.  He  fell  into  a  trance.  Literally,  "an  ecstasy  fell  upon  him,"  or,  "an  ecstasy  came  upon  him."  An 
ecstasy  is  strictly  an  outstanding  ;  i.e.,  a  standing  out  from  the  flesh  and  sense. 

11.  Vessel.  I3etter,  "  receptacle."  We  associate  the  word  vessel  with  some  firm  substance,  like  wood  or  metal ; 
but  this  was  like  a  sheet. 

13.  All  manner,  etc.  A  loose  expression  for  a  great  mixture  of  quadrupeds,  creeping  things,  and  birds. 
From  verse  14,  we  must  believe  that  all  these  were  unclean  animals. 

14.  Common  and  unclean.  Unclean  by  nature  or  by  acquired  pollution.  See  Deut.,  chap.  14,  for  the  list  of 
unclean  animals  in  the  Jewish  law,  typifying  the  Jewish  seclusion,  which  (with  the  whole  ceremonial  law)  was  now 
to  cease. 

15.  Make  not  thou  common.  Literally,  "do  not  common,"  if  we  can  make  the  word  a  verb;  that  is,  do 
not  regard  the  distinctions  made  by  God,  when  God  himself  unmakes  them. 

16.  Thrice.  To  impress  the  lesson  deeply  on  Peter's  mind.  "  Thrice"  was  a  series  that  had  special  signiti- 
cance  to  I^eter. 

19.  The  Spirit  said  unto  him.  It  is  not  necessary  to  suppose  an  audible  voice.  Compare  chap.  8:29,  and 
13 : 2. 

20.  But  arise.  Peter  might  imagine  they  were  seeking  him  to  arrest  him.  Hence  the  "  but  "  and  the  "  nothing 
doubting." 

83.  A  righteous  man  and  one  that  feareth  God.    See  on  verse  2. 


Peter  is  sent 


THE    ACTS,    X. 


Cornelius. 


22  And  they  said,  Cornelius  the  centurion,  a 
just  man,  and  one  that  feareth  God,  and  of  good 
report  among  all  tiie  nation  of  the  Jews,  was 
warned  from  God  by  an  holy  angel  to  send  for  thee 
into  his  house,  and  to  hear  words  of  thee. 

28  Then  called  he  them  in,  and  lodged  them. 
And  on  the  morrow  Peter  went  away  with  them, 
and  certain  brethren  from  Joppa  accompanied  him. 

24  And  the  morrow  after  they  entered  into  Csesa- 
rea.  And  Cornelius  waited  for  them,  and  had 
called  together  his  kinsmen  and  near  friends. 

25  And  as  Peter  was  coming  in,  Cornelius  met 
him,  and  fell  down  at  his  feet,  and  worshipped 
Jdni. 

26  But  Peter  took  him  up,  saying.  Stand  up; 
I  myself  also  am  a  man. 

27  And  as  he  talked  with  him,  he  went  in,  and 
found  many  that  were  come  together. 

28  And  iie  said  unto  them.  Ye  know  how  that 
it  is  an  unlawfid  thing  for  a  man  that  is  a  .Jew  to 
keep  company,  or  come  unto  one  of  another  na- 
tion; but  God  liath  shewed  me  that  I  should  not 
call  any  man  common  or  unclean. 

29  Therefore  came  I  unto  yon  without  gainsay- 
ing, as  soon  as  I  was  sent  for:  I  ask  therefore  for 
wiiat  intent  ye  have  sent  for  me  ? 

30  And  Cornelius  said.  Four  days  ago  I  was 
fasting  until  this  hour;  and  at  the  ninth  hour  I 
prayed  in  my  house,  and,  behold,  a  man  stood 
before  me  in  bright  clothing, 

31  And  said,  Cornelius,  thy  prayer  is  heard,  and 
thine  alms  are  had  in  remembrance  in  the  sight 
of  God. 

32  Send  therefore  to  Joppa,  and  call  hither 
Simon,  whose  surname  is  Peter;  he  is  lodged  in 
the  house  of  one  Simon  a  tanner  by  the  sea  side; 
who,  when  he  conieth,  shall  speak  unto  thee. 

33  Immediately  therefore  I  sent  to  thee;  and 
thou  hast  well  done  that  thou  art  come.  Now 
therefore  are  we  all  here  present  before  God,  to 
hear  all  things  that  are  commanded  thee  of  God. 

34  TF  Then  Peter  opened  his  mouth,  and  said, 
Of  a  truth  I  perceive  that  God  is  no  respecter  of 
l^ersons : 

3o  But  in  every  nation  he  that  feareth  him,  and 
worketh  righteousness,  is  accepted  with  him. 


well  reported  of  by  all  the  nation  of  the 
Jews,  was  warned  of  God  by  a  holy  angel 
to  send  for  thee  into  his  house,  and  to  hear 

23  words  from  thee.  So  he  called  them  in 
and  lodged  them. 

And  on  the  morrow  he  arose  and  went 
forth  with  them,  and  certain  of  tlie  breth- 

24  ren  from  Joppa  accompanied  him.  And 
on  the  morrow  >  they  entered  into  Csesa- 
rea.  And  Cornelius  was  waiting  for  them, 
having  called  together  his  kinsmen  and  his 

25  near  friends.  And  Avhen  it  came  to  pass 
that  Peter  entered,  Cornelius  met  him, 
and  fell  down  at  his  feet,  and  worshipped 

26  him.     But  Peter  raised  him  up,  saying, 

27  Stand  up;  I  myself  also  am  a  man.  And 
as  he  talked  with  him,  he  went  in,  and 

28  findeth  many  come  together :  and  he  said 
unto  them.  Ye  yourselves  know  '^  how  that 
it  is  an  unlawful  thing  for  a  man  that  is  a 
Jew  to  join  himself  or  come  unto  one  of 
another  nation;  and  yet  unto  me  hath 
God   shewed  that  I  should  not  call  any 

29  man  common  or  imclean :  wherefore  also 
I  came  without  gainsaying,  when  I  was 
sent  for.    I  ask  therefore  with  what  intent 

30  ye  sent  for  me.  And  Cornelius  said,'  Four 
days  ago,  until  this  hour,  I  was  keeping 
the  ninth  hour  of  prayer  in  my  house; 
and  behold,   a  man  stood   before  me  in 

31  bright  apparel,  and  saith,  Cornelius,  thy 
prayer  is  heard,  and  thine  alms  are  had  in 

32  remembrance  in  the  sight  of  God.  Send 
therefore  to  Joppa,  and  call  luito  thee 
Simon,  who  is  surnamed  Peter;  he  lodgeth 
in  the  house  of  Simon  a  tanner,  by  the 

33  sea  side.  Forthwith  therefore  I  sent  to 
thee ;  and  thou  hast  well  done  that  thou 
art  come.  Now  therefore  we  are  all  here 
present  in  the  sight  of  God,  to  hear  all 
things  that  have  been  commanded  thee  of 

34  the  Lord.  And  Peter  opened  his  mouth 
and  said. 

Of  a  truth  I  perceive  that  God  is  no 

35  respecter  of  persons :  but  in  every  nation 
he  that  feareth  him,  and  worketh  right- 


Some  ancient  authorities  read  /le.    ^  Or,  how  unlawful  it  is  for  a  7nan,  etc. 


33.  On  the  morrow.  Compare  note  on  verse  9.  Certain  of  the  brethren.  There  were  six  of  these 
brethren  (chap.  11 :12),  so  that  the  whole  company  going  from  Joppa  to  Caesarea  numbered  ten;  namely,  Peter,  the 
three  messengers,  and  the  six  brethren. 

24.  On  the  morrow.  They  arrived  at  Csesarea  before  three  P.M.  (compare  verse  30,  "until  this  hour,"  and 
verse  3).  They  probably  travelled  about  twenty-two  miles  the  first  day  from  Joppa,  and  fourteen  miles  the  second 
day.    If  they  started  the  second  day  at  eight  a.m.,  they  would  have  reached  Csesarea  about  two  p.m. 

25.  Worshipped  him.  An  Oriental  usage  toward  great  men,  and  not  to  be  construed  In  Orientals  as  a  reli- 
gious reverence.  Peter  knew,  however,  that  a  Roman's  ideas  were  very  different,  and  that  he  would  have  some 
vague  notion  of  superhuman  excellence  in  the  person  thus  reverenced,  especially  under  the  circumstances.  Hence 
Peter's  rebuke. 

37.  He  went  in.    Still  farther  than  the  entering  noted  in  the  twenty-fifth  verse. 

38.  To  join  himself  or  come  unto.  To  .use  as  an  intimate.  This  Jewish  law,  in  its  strictness,  was  not 
scriptural,  but  rabbinical.    They  put  a  false  interpretation  on  such  pas.sages  as  Deut.  7  :  2  and  Isa.  52  :  11. 

30.  Four  days  ago,  until  this  hour,  I  ■was  keeping  the  ninth  hour  of  prayer  in  my  house.  A 
condensation  of  two  sentences.  "  I  was,  four  days  ago,  engaged  in  prayer.  The  ninth  hour  arrived  finding  me  pray- 
ing."   The  four  days  are  these  :  — 

First  day.    Cornelius  sends  the  messengers. 

Second  day.     The  messengers  reach  Joppa. 

Third  day.    Peter  sets  out  with  them. 

Fourth  day.    They  reach  Caesarea. 

34.  Opened  his  mouth.  Phrase  denoting  a  lengthy  address.  Respecter  of  persons.  Literally,  "  counte- 
nance-receiver; "  that  ie,  one  who  judges  by  externals.  The  truth  of  verse  35  is  an  enlargement  of  the  statement 
of  verse  34. 

35.  In  every  nation.  This  is  the  emphatic  part  of  the  sentence,  showing  that  God  is  no  respecter  of  persons. 
He  that  feareth  him,  and  worketh  righteousness.    The  heart's  right  relation  and  the  corresponding  life. 

281 


Peter  preacheth  to  Cornelius 


THE    ACTS,    X. 


and  his  company, 


36  The  word  which  God.  sent  imto  the  children 
of  Israel,  preaching  peace  by  Jesus  Christ:  (he  is 
Lord  of  all:) 

37  That  word,  I  say,  ye  know,  which  was  pub- 
lished throughout  all  Judi3ea,  and  began  from 
Galilee,  after" the  baptism  which  John  preached; 

38  How  God  anointed  Jesus  of  Nazareth  with 
the  Holy  Ghost  and  with  power:  who  went  about 
doing  good,  and  healing  all  that  were  oppressed 
of  the  devil ;  for  God  was  with  him. 

39  And  we  are  witnesses  of  all  things  which  he 
did  both  in  the  land  of  the  Jews,  and  in  Jerusa- 
lem; whom  they  slew  and  hanged  on  a  tree: 

40  Ilim  God  raised  up  the  third  day,  and  shewed 
him  openly; 

41  Not  to  all  the  people,  but  unto  witnesses 
chosen  before  of  God,  even  to  us,  who  did  eat  and 
drink  with  him  after  he  rose  from  the  dead. 

42  And  he  commanded  us  to  preach  unto  the 
people,  and  to  testify  that  it  is  he  which  was 
ordained  of  God  to  be  the  Judge  of  quick  and 
dead. 

43  To  him  give  all  the  prophets  witness,  that 
through  his  name  whosoever  believeth  in  him 
shall  receive  remission  of  sins. 

44  IT  While  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them  which  heard  the 
word. 

45  And  they  of  the  circumcision  which  believed 
were  astonished,  as  many  as  came  with  Peter,  be- 
cause that  on  the  Gentiles  also  was  poured  out  the 
gift  of  the  Holy  Ghost. 

46  For  they  heard  them  speak  with  tongues,  and 
magnify  God.     Then  answered  Peter, 

47  Can  any  man  forbid  water,  that  these  should 
not  be  baptized,  which  have  received  the  Holy 
Ghost  as  well  as  we  ? 

48  And  he  commanded  them  to  be  baptized  in 
the  name  of  the  Lord,  Then  prayed  they  him  to 
tarry  certain  days. 


36  eousness,  is  acceptable  to  him.  ^  The 
word  which  he  sent  unto  the  children  of 
Israel,  preaching  '■'good  tidings   of  peace 

37  by  Jesus  Christ] he  is  Lord  of  all)  —  that 
saying  ye  yourselves  know,  which  was  pub- 
lished throughout  all  Judiea,  beginning 
from    Galilee,   after  the    baptism   which 

38  John  x)reached ;  even  Jesus  of  Nazareth, 
how  that  God  anointed  him  with  the  Holy 
Ghost  and  with  power:  who  went  about 
doing  good,  and  healing  all  that  were  op- 
pressed of  the  devil;   for  God  was  with 

39  him.  And  we  are  witnesses  of  all  things 
which  he  did  both  in  the  country  of  the 
Jews,  and  in  Jerusalem;  whom  also  they 

40  slew,  hanging  him  on  a  tree.  Him  Goil 
raised  ujj  the  third  day,  and  gave  him  to 

41  be  made  manifest,  not  to  all"  the  people, 
but  unto  witnesses  that  were  chosen  before 
of  God,  even  to  us,  who  did  eat  and  drink 
with  him   after  he  rose  from  the  dead. 

42  And  he  charged  us  to  preach  unto  the 
people,  and  to  testify  that  this  is  he  which 
is   ordained   of  God   to  be  the  Judge  of 

43  quick  and  dead.  To  him  bear  all  the 
I)rophets  witness,  that  through  his  name 
every  one  that  believeth  on  him  shall 
receive  remission  of  sins. 

44  While  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  them  which  heard 

45  the  word.  And  they  of  the  circumcision, 
which  believed  were  amazed,  as  many  as 
came  with  Peter,  because  that  on  the  Gen- 
tiles also  was  poured  out  the  gift  of  the 

46  Holy  Ghost.  For  they  heard  tliem  speak 
with  tongues,  and  magnify   God.     Then 

47  answered  Peter,  Can  any  man  forbid  the 
water,  that  these  should  not  be  baptized, 
which"  have  received  the  Holy  Ghost  as 

48  well  as  we?  And  he  commanded  theiu 
to  be  baptized  in  the  name  of  Jesus  Christ. 
Then  prayed  they  him  to  tarry  certain 
days. 


Many  ancient  authorities  read  He  sent  the  rcord  unto.    ^  Or,  the  gos})el. 


3fi-38.  The  word  —  that  saying — hovir  that  God  anointed.  These  are  correlated,  all  being  objects  of 
"  ye  know." 

39.  In  the  country,  etc.  As  contrasted  with  the  city  of  Jerusalem,  which  is  so  often  mentioned  separately 
(see  on  Matt.  3:5). 

42.  Quick  and  dead.     Living  and  dead. 

43.  All  the  prophets.     The  testimony  of  Jesus  is  the  spirit  of  prophecy  (Rev.  10:10). 

44.  Fell  on  all  them.  Compare  chap.  11 :  15.  It  seems  that  tongues  of  fire  fell  upon  them,  precisely  as  on  the 
apostles  at  the  day  of  Pentecost. 

4.5.  It  was  hard  for  the  Jewish  Christians  to  open  their  minds  so  as  to  see  the  partition -wall  between  them  and 
Gentiles  broken  down. 

46.  Speak  with  tongues.  There  is  no  reason  to  doubt  that  this  was  precisely  the  same  thing  that  occurred 
on  Pentecost,  —  the  speaking  with  foreign  tongues,  before  unknown. 

47.  The  water.  The  water  that  symbolizes  the  Spirit.  If  the  Hory  Spirit  has  come  to  them,  tiie  water  can 
come. 


Peter  defendeth  his 


THE    ACTS,    XL 


preaching  to  the  Gentiles. 


CHAPTER    XI. 


1.  Peter,  being  accused  for  going  in  to  the  Gentiles,  5.  maketh  his  defence,  18.  which  is  accepted.  19.  The 
gospel  being  spread  into  Pheuice,  and  Cyprus,  and  Antioch,  Barnabas  is  sent  to  confirm  them,  26.  The  disci- 
ples there  are  first  called  Christians.     27.  They  send  relief  to  the  brethren  in  Judaea  in  time  of  famine. 


1  And  the  apostles  and  brethren  that  were  in 
.ludiea  heard  that  the  Gentiles  had  also  received 
the  word  of  God. 

2  And  when  Peter  was  come  up  to  Jerusalem, 
they  that  were  of  the  circumcision  contended  with 
him, 

P,  Saying,  Thou  wentest  in  to  men  uncircum- 
cised,  and  didst  eat  with  them. 

4  But  Peter  rehearsed  the  matter  from  the  begin- 
ning, and  expounded  it  by  order  unto  them,  saying, 

5  I  was  in  the  city  of  .Joppa  praying:  and  in  a 
trance  I  saw  a  vision,  A  certain  vessel  descend,  as 
it  had  been  a  great  sheet,  let  down  from  heaven 
by  four  corners;  and  it  came  even  to  me: 

6  Upon  the  which  when  I  had  fastened  mine 
eyes,  I  considered,  and  saw  fourfooted  beasts  of 
the  earth,  and  wild  beasts,  and  creeping  things, 
and  fowls  of  the  air. 

7  And  I  heard  a  voice  saying  unto  me.  Arise, 
Peter;  slay  and  eat. 

8  But  I  said,  "Not  so.  Lord :  for  nothing  common 
or  unclean  hath  at  any  time  entered  into  my  mouth. 

9  But  the  voice  answered  me  again  from  heaven. 
What  God  hath  cleansed,  that  call  not  thou  com- 
mon. 

10  And  this  was  done  three  times :  and  all  were 
drawn  up  again  into  heaven. 

11  And,  behold,  immediately  there  were  three 
men  already  come  unto  the  house  where  I  was, 
sent  from  Cajsarea  unto  me. 

12  And  the  Spirit  bade  me  go  with  them,  noth- 
ing doubting.  Moreover  these  six  brethren  ac- 
companied me,  and  we  entered  into  the  man's 
house : 

13  And  he  shewed  us  how  he  had  seen  an  angel 
in  his  house,  which  stood  and  said  unto  him.  Send 
men  to  Joppa,  and  call  for  Simon,  whose  surname 
is  Peter; 

14  Who  shall  tell  thee  words,  whereby  thou  and 
all  thy  house  shall  be  saved. 

1.5  And  as  I  began  to  speak,  the  Holy  Ghost  fell 
on  them,  as  on  us  at  the  beginning. 

16  Then  remembered  I  the  word  of  the  Lord, 
how  that  he  said,  ,Tohn  indeed  baptized  with 
water;  but  ye  shall  be  baptized  with  the  Holy 
Ghost. 

17  Forasmuch  then  as  God  gave  them  the  like 
gift  as  he  did  unto  us,  who  believed  on  the  Lord 
Jesus  Christ;  what  was  I,  that  I  could  withstand 
God  ? 

18  When  they  heard  these  things,  they  held 
their  peace,  and  glorified  God,  saying,  Then  hath 
God  also  to  the  Gentiles  granted  repentance  unto 
life. 


1  Now  the  apostles  and  the  brethren  that 
were   in   Judtea  heard  that  the  Gentiles 

2  also  had  received  the  word  of  God.  And 
when  Peter  was  come  up  to  Jerusalem, 
they  that  were  of  the  circumcision  con- 

3  tended  with  him,  saying.  Thou  wentest  in 
to  men  uncircumcised,  and  didst  eat  with 

4  them.     But  Peter  began,  and  expounded 

5  the  matter  unto  them  in  order,  saying,  I 
was  in  the  city  of  Joppa  praying:  and  in 
a  trance  I  saw  a  vision,  a  certain  vessel 
descending,  as  it  were  a  great  sheet  let 
down  from  heaven  by  four  corners;  and 

6  it  came  even  mito  me:  upon  tlie  which 
when  I  had  fastened  my  eyes,  I  consid- 
ered, and  saw  the  four-footed  beasts  of  the 
earth  and  wild  beasts  and  creeping  things 

7  and  fowls  of  the  heaven.  And  I  heard 
also  a  voice  saying  unto  me.  Rise,  Peter; 

8  kill  and  eat.  But  I  said.  Not  so,  Lord: 
for  nothing  common  or  unclean  hath  ever 

9  entered  into  my  mouth.  But  a  voice  an- 
swered the  second  time  out  of  heaven, 
What  God  hath  cleansed,  make  not  thou 

10  common.  And  this  was  done  thrice:  and 
all   were  drawn   up   again    into   heaven. 

11  And  behold,  forthwith  three  men  stood 
before  the  house  in  which  we  were,  hav- 
ing  been    sent  from   Cajsarea   unto   me. 

12  And  the  Spirit  bade  me  go  with  them, 
making  no  distinction.  And  these  six 
brethren   also   accompanied  me;   and  we 

13  entered  into  the  man's  house :  and  he  told 
us  how  he  had  seen  the  angel  standing 
in  his  house,  and  saying,  Send  to  Joppa, 
and  fetch  Simon,  whose  surname  is  Peter; 

14  who  shall  speak  unto  thee  words,  where- 
by thou  shalt  be  saved,  thou  and  all  thy 

1.5  house.  And  as  I  began  to  speak,  the 
Holy  Ghost  fell  on  them,  even  as  on  us  at 

16  the  beginning.  And  I  remembered  the 
word  of  the  Lord,  how  that  he  said,  John 
indeed  baptized  with  water;  but  ye  shall 

17  be  baptized  i  with  the  Holy  Ghost.  If 
then  God  gave  unto  them  the  like  gift  as 
he  did  also  unto  us,  when  we  believed  on 
the  Lord  Jesus  Christ,  who  was  I,  that 

18  I  could  withstand  God  ?  And  when  they 
heard  these  things,  they  held  their  peace, 
and  glorified  God,  saying.  Then  to  the 
Gentiles  also  hath  God  granted  repentance 
unto  life. 

19  They  therefore  that  were  scattered 
abroad  upon   the   tribulation   that  arose 


Or,  in. 


1.  The  word  of  God.     The  Old-Testament  prophecies  and  the  New-Testanaent  preaching  of  Peter. 

2.  They  that  were  of  the  circumcision  contended  with  him.  This  was,  doubtless,  a  mere  fraternal 
request  for  an  explanation  of  a  matter  so  new  to  them,  and  so  contrary  to  their  .Jewish  prejudices.  The  apostles,  it 
would  seem  by  the  expression  used,  were  amontr  these  inquirers;  the  Holy  Spirit  not  having  yet  revealed  to  them  the 
calling  of  the  Gentiles,  but  designing  to  do  it  through  Peter. 

5-18.    See  in  previous  notes. 


The  disciples  fir^t  called 


THE    ACTS,    XI. 


Christians  in  Autioch. 


19  1  Now  they  wliich  were  scattered  abroad 
upon  the  persecution  that  arose  about  Stephen 
travelled  as  far  as  Phenice,  and  Cyprus,  and  An- 
tiocli,  preaching  the  word  to  none  but  unto  the 
Jews  only. 

20  And  some  of  them  were  men  of  Cyprus  and 
Cyi-ene,  which,  when  they  were  con)e  to  Antiocli, 
spake  unto  tlie  Grecians,  preaching  the  Lord  Jesus. 

21  And  the  hand  of  the  Lord  was  with  them: 
and  a  great  number  believed,  and  turned  unto  the 
Lord. 

22  1  Then  tidings  of  these  things  came  unto 
the  ears  of  the  church  which  was  in  Jerusalem: 
and  they  sent  forth  Barnabas,  that  he  should  go 
as  far  as  Antioch. 

2?)  Who,  when  he  came,  and  had  seen  the  grace 
of  (iod,  was  glad,  and  exhorted  them  all,  that  with 
purpose  of  heart  they  would  cleave  unto  the  Lord. 

24  For  he  was  a  good  man,  and  full  of  the  Holy 
Ghost  and  of  faith:  and  nmch  people  was  added 
imto  the  Lord. 

2.5  Then  departed  Barnabas  to  Tarsus,  for  to 
seek  Saul : 

26  And  when  he  had  found  him,  he  brought 
him  unto  Antioch.  And  it  came  to  pass,  that  a 
whole  year  they  assemliled  themselves  with  the 
church,  and  taught  much  people.  And  the  disci- 
ples were  called  (Jhristians  first  in  Antioch. 

27  1  And  in  these  days  came  prophets  from 
Jerusalem  unto  Antioch. 

28  And  there  stood  up  one  of  them  named  Aga- 
bus,  and  signified  by  the  Spirit  that  there  should 
he,  great  dearth  throughout  all  the  world:  which 
came  to  pass  in  the  days  of  Claudius  Cajsar. 


about  Stephen  travelled  as  far  as  Pluieni- 
cia,  and  Cypi-us,   and  Antioch,  speaking 

20  the  word  to  none  save  only  to  Jews.  But 
there  were  some  of  them,  men  of  Cyprus 
and  Cyrcne,  who,  when  they  were  come 
to  Antioch,  spake  unto  the  ^  Greeks  also, 

21  ])reacliing  the  Lord  Jesus.  And  the  hand 
of  the  Lord  was  with  them:  and  a  great 
number   that    believed    turned    unto   the 

22  Lord.  And  the  report  concerning  them 
came  to  the  ears  of  the  church  which  was 
in  Jerusalem:  and  they  sent  forth  Barna- 

23  has  as  far  as  Antioch  :  who,  when  he  was 
come,  and  had  seen  the  grace  of  (iod,  was 
glad;  and  he  exhorted  them  all,  ^that 
with  purpose  of  heart  they  would  cleave 

24  luUo  the  Lord  :  for  he  was  a  good  man, 
and  full  of  the  Holy  Ghost  and  of  faith: 
and   much   people   was   added    unto    the 

25  Lord.     And  he  went  forth  to  Tarsus  to 

26  seek  for  Saul :  and  when  he  had  found 
him,  he  brought  him  unto  Antioch.  And 
it  came  to  pass,  that  even  for  a  whole  year 
they  were  gathered  together  '^  with  the 
church,  and  taught  nuicli  people;  and  that 
the  disciples  were  called  Christians  first  in 
Antioch. 

27  Now  in  these  days  there  came  down 
prophets   from  Jerusalem  unto  Antioch. 

28  And  there  stood  up  one  of  them  named 
Agabus,  and  signified  by  the  Spirit  that 
thei-e  should  be  a  great  famine  over  all 
^the  world:   which  came  to  pass  in  the 

29  days    of    Claudius.     And    the    disciples, 


Many  ancieut  authorities  read    Orevian  Jewx.    ^  Some 
purpose  of  their  heart  in  the  Lord. 


Gi 


It  authorities  read  that  they  icoald  cleave  unto  the 
in.    *  Gr.  the  inhabited  earth. 


19.  Resumption  from  chap.  8  : 4.  Phoenicia.  The  strip  of  coast-land  lying  between  Lebanon  and  the  sea,  with 
Tyre  and  Sidon,  its  principal  cities.  Cyprus.  The  prominent  island  opposite  Cilicia.  Antioch.  The  celebrated 
capital  of  the  Syro-Greek  Empire,  situated  on  the  Oroiites,  twenty  miles  from  its  mouth.  At  the  time  of  the  text, 
it  was  the  third  city  of  the  world;  Rome  and  Alexandria  standing  before  it.  Antioch  was  three  hundred  miles  north 
of  Jerusalem. 

20.  The  Greeks  also.  As.  distinguished  from  those  mentioned  in  the  nineteenth  verse,  who  spalie  only  to  the 
Jews.  The  Greelcs  are  the  non-Jews.  This  preaching  to  the  Gentiles  of  Antioch  was,  doubtless,  after  Peter's 
reception  of  Cornelius  into  the  church,  as  the  way  in  which  the  news  was  received  in  Jerusalem  (verse  22)  shows, 
'i'he  Jewish  Christians  at  -Jerusalem  must  have  heard  of  the  work  in  Antioch  soon  after  it  began;  and,  if  it  had 
occurred  before  Cornelius's  baptism,  they  would  have  acted  as  is  recorded  in  verse  2  of  this  chapter.  We  must  sup- 
pose, then,  that  those  scattered  abroad  after  Stephen's  death  continued  preaching  for  many  years.  Paul's  coming  to 
-Vntioch  seems  to  have  been  not  very  long  before  his  visit  to  Jerusalem  (see  verses  25,  27,  30).  That  visit  to  Jeru- 
salem is  tixed  by  Herod's  death  in  the  year  45.  I'aul  may  therefore  bo  considered  to  have  come  forth  from  his  retire- 
ment at  Tarsus  to  Antioch  in  A.D.  44.  He  had  probably  been  in  this  retirement  for  ten  years:  for  his  first  visit  to 
Jerusalem  after  going  to  Cilicia  was  in  45;  and  this,  he  tells  us,  was  fourteen  years  after  his  conversion  (Gal  2:  1). 
But  three  of  those  years  he  had  spent  in  Damascus  and  Arabia  (Gal.  1 :  18).  We  may  chronologize  this  portion  of 
the  New-Testament  history  as  follows  :  — 

A.D.  (according  to  the  corrected  reckoning). 

30.  Christ's  ascension. 

31.  Stephen's  death  and  Paul's  conversion. 
34.     Paul's  retirement  to  Tarsus. 

42.  Peter's  preaciiing  to  Cornelius. 

43.  Conversion  of  Gentiles  at  Antioch. 

44.  Pad's  arrival  at  Antioch. 

45.  Paul's  embassy  to  Jerusalem.    Herod's  death. 
iJZ.  Barnabas.    See  chap.  4 :  36. 
2.3.  The  grace  of  Gotl  in  the  converted  Gentiles.     Cleave  unto  the 

(see  Matt.  15 :  32,  and  1  Tim.  5 :  5,  for  the  usage  of  the  Greek  verb). 

24.  Full  of  the  Holy  Ghost  and  of  faith.     This  distinction  clearly  shows  that  the  fori 
refer  to  what  we  call  the  ordinary  gifts  of  the  Holy  Ghost. 

2.>.  The  church  seems  to  have  been  as  yet  perfectly  content  to  let  Paul  remain  a  private  Christian.  It  little 
thought  what  God  had  in  store  for  him.  Barnabas,  seeing  the  opening  at  Antioch,  naturally  looked  for  Paul,  who 
was  not  very  far  off  (in  Cilicia),  to  be  his  helper  (compare  chap.  9 :  27). 

26.  Christians.  That  is.  Followers  of  Christ.  The  name  was  probably  given  by  those  outside  the  church  as 
a  very  natural  and  distinctive  appellation,  and  then  ad<ipled  by  the  church.  It  was  not  given  in  derision.  "  Naza- 
rene  "  was  the  derisory  epithet  generally  used  (see  chaj).  26  :  28,  and  1  Pel.  4  :  16). 

28.  Agabus.    Mentioned  again  in  chap.  21 :  10.     The  name  is  prbbably  from  the  Hebrew  "  Agab,"  and  is  equiv- 


)rd.     Simply  to  continue  in  the  Lord 


)hrase  does  not 


King  Herod  persecutetli 


THE    ACTS,    XIL 


the  Christians. 


29  Then  the  disciples,  every  man  according  to 
his  ability,  determined  to  send  relief  unto  the 
brethren  which  dwelt  in  JudiBa: 

80  Which  also  they  did,  and  sent  it  to  the  elders 
by  the  hands  of  Barnabas  and  Saul. 


every  man  according  to  his  ability,  deter- 
mined to  sejid  1  relief  unto  the  brethren 
30  that  dwelt  in  JudiBa:  which  also  they 
did,  sending  it  to  the  elders  by  the  hand 
of  Barnabas  and  Saul. 


Gr.  for  minintry. 


alent  to  the  Greek  of  like  root  "  Agapetus  "  ("  beloved  "),  or  to  the  modern  Greek  "  Agapius  "  ("  loving").  Over 
ail  the  world.  All  the  Eastern  regions.  This  restricted  sense  of  oi/cou/iie'i'rj  is  supported  by  authority.  It  is  often 
applied  to  the  Roman  empire;  as  in  Luke  2 :  1.  Claudius,  the  third  emperor  after  Augustus,  began  his  reign  A.D.  41, 
apd  reigned  thirteen  years.  He  was  nephew  of  Tiberius,  the  successor  of  Augustus,  and  was  uncle  of  Caius  Caligula, 
his  predecessor.  This  famine  occurred  (according  to  .Josephus)  when  Tiberius  Alexander  was  procurator  of  Judaea, 
two  years  after  the  death  of  Herod ;  for  Cuspius  Fadus  was  procurator  in  the  interim.  The  relief  scut  must  have 
been  in  money,  which  the  church  at  Jerusalem  would  save  until  the  time  of  need. 


CHAPTER    XII. 


1.  Zing  Herod  persecuteth  the  Christians,  killeth  James,  and  imprisoneth  Peter  |  whom  an  angel  delivereth  upon 
the  prayers  of  the  church.  20,  In  his  pride  taking  to  himself  the  honour  due  to  God,  he  is  stricken  hy  an 
angel,  and  dieth  miserably.     24,  After  his  death,  the  word  of  God 


1  Xow  about  that  time  Herod  the  king  stretched 
forth  his  hands  to  vex  certain  of  the  church. 

2  And  he  killed  James  the  brother  of  John  with 
the  sword. 

3  And  because  he  saw  it  pleased  the  Jews,  he 
proceeded  further  to  take  Peter  also.  (Then  were 
the  days  of  unleavened  bread. ) 

4  And  when  he  had  apprehended  him,  he  put 
liim  in  prison,  and  delivered  him  to  four  quater- 
nions of  soldiers  to  keep  him;  intending  after 
Easter  to  bring  him  forth  to  the  people. 

5  Peter  therefore  was  kept  in  prison :  but  prayer 
was  made  without  ceasing  of  the  church  unto  God 
for  him. 

()  And  when  Herod  woidd  have  brought  him 
forth,  the  same  night  Peter  was  sleeping  between 
two  soldiers,  bound  with  two  chains:  and  the 
keepers  before  the  door  kept  the  prison. 

7  And,  behold,  the  angel  of  the  Lord  came  upon 
hull,  and  a  light  shined  in  the  prison:  and  he 
smote  Peter  on  the  side,  and  raised  hini  up,  say- 
ing. Arise  up  quickly.  And  his  chains  fell  off 
from  his  hands. 


1  Now  about  that  time  Herod  the  king 
put  forth  his  hands  to  afflict  certain  of  the 

2  church.     And  he  killed  James  the  brother 

3  of  John  with  the  sword.  And  when  he 
saw  that  it  pleased  the  Jews,  he  proceeded 
to  seize  Peter  also.     And  those  were  the 

4  days  of  unleavened  bread.  And  when  he 
had  taken  him,  he  put  him  in  prison,  and 
delivered  him  to  four  quaternions  of  sol- 
diers to  guard  him;  intending  after  the 
Passover  to  bring  him  forth  to  the  people. 

5  Peter  therefore  was  kept  in  the  prison: 
but    prayer  was  made  earnestly  of    the 

6  church  unto  God  for  him.  Ami  when 
Herod  was  about  to  bring  him  forth,  the 
same  night  Peter  was  sleeping  between 
two  soldiers,  bound  with  two  chains:  and 
guards   before   the  door  kept  the  prison. 

7  And  behold,  an  angel  of  the  Lord  stood 
by  him,  and  a  light  shined  in  the  cell: 
and  he  smote  Peter  on  the  side,  and 
awoke  him,  saying,  Rise  up  quickly. 
And  his  chains  fell  off   from  his  hands. 


1.  Herod  the  king.  See  Matt.  14:  1.  This  Herod  was  the  son  of  Aiistobulus,  and  grandson  of  the  great 
Herod.  His  proper  name  was  Agrippa.  He  had  lived  a  dissolute  and  extravagant  life,  until,  by  becoming  a  favorite 
of  Caligula,  the  Roman  emperor,  he  was  presented  with  some  of  the  Syrian  governments.  After  this  he  further 
received  the  tetrarchy  of  his  uncle  (Herod  Antipas,  the  "  fox  ") ;  and  at  length  the  Emperor  Claudius  added  Judsea 
to  his  rule,  and  made  him  king  of  all  the  countries  over  which  his  grandfather  had  reigned.  He  enjoyed  this  power 
only  three  years.  He  was  anxious  to  please  the  Jews,  and  was  himself,  as  a  descendant  of  the  Maccabees,  a  rigid 
observer  of  the  Jewish  rites.  The  church.  As  in  chap.  2  :  47 ;  5  :  11 ;  8:1,3,  this  is  the  name  for  all  the  body  of 
Christians,  —  God's  congregation  (compare  chap.  7  :  38).  Herod's  object  was,  undoubtedly,  to  please  tlie  Jews  (com- 
pare verse  3) . 

3.  James  the  brother  of  John,  and  son  of  Zebedee,  was  joined  by  the  Saviour  with  Peter  and  John  for 
special  distinction  among  the  apostles,  as  on  the  mount  of  transfiguration  and  in  Ihe  garden  of  Gethsemane.  He  is 
to  be  carefully  distinguished  from  Jiimes  the  son  of  Alphaeus,  who  wrote  the  epistle.  As  he  was  the  first  of  the 
ai)ostles  to  die,  so  John  his  brother  was  (it  is  believed)  the  last.  James  was  probably  most  conspicuous  among 
the  apostles,  and  hence  was  taken  by  Herod. 

3.  The  days  of  unleavened  bread.    The  days  of  the  Passover  week  (see  Exod.  12 :  15). 

4.  Quaternions.  Companies  of  four.  One  company  for  each  watch  of  the  night.  After  the  passover. 
The  Revised  Version  has  well  deleted  the  word  "  Easter,"  and  given  "  Passover."  Easter  is  the  name  of  a  goddess 
of  the  Norse  mythology,  who  had  a  feast  celebrated  about  the  time  of  Passover ;  and  hence  the  Passover  feast 
received,  unfortunately,  her  name  at  the  hands  of  our  English  ancestry.  Our  Easter  is  first-fruits  day  of  the  .Jewish 
Passover;  although  we  keep  it  in  memory  of  Christ's  resurrection,  which  occurred  on  that  day.  "  Passover,"  iu  this 
verse,  means  the  whole  period  of  the  feast  of  unleavened  bread. 

6.  Between  two  soldiers,  bound  with  two  chains.  Two  of  the  quaternion, —  one  on  each  side.  The 
Roman  prisoners  were  usually  secured  by  having  each  his  right  hand  chained  to  the  left  of  a  soldier.  In  cases  where 
special  security  was  desired,  the  left  hand  was  also  chained  to  the  right  hand  of  another  soldier.  Of  course,  the 
soldiers  were  relieved  from  time  to  time.  Peter's  case,  we  see,  was  considered  by  Herod  as  one  of  the  highest 
importance. 

285 


Peter  delivered 


THE    ACTS,    xir. 


from  prison, 


8  And  the  angel  said  unto  lilm,  CJird  thyself,  i 
and  hind  on  thy  sandals.  And  so  he  did.  And  he 
.saith  iinto  him,  Cast  thy  garment  about  thee,  and 
follow  me. 

9  And  he  went  out.  and  followed  him;  and  wist 
not  that  it  was  true  which  was  done  by  the  angel ; 
but  thought  he  saw  a  vision. 

10  When  they  were  past  the  first  and  the  second 
Avard,  they  came  unto  the  iron  gate  that  leadeth 
unto  the  city;  which  opened  to  them  of  his  own 
accord:  and  they  went  out,  and  passed  on  through 
one  street;  and  forthwith  the  angel  departed  from 
him. 

11  And  when  Peter  was  come  to  himself,  he 
said,  Now  I  know  of  a  surety,  that  the  Lord  hath 
sent  his  angel,  and  hath  delivered  me  out  of  the 
hand  of  Herod,  and  from  all  the  expectation  of 
the  people  of  the  Jews. 

12  And  when  he  had  considered  the  tJnnfj,  he 
came  to  the  house  of  ilary  the  mother  of  John, 
whose  surname  was  Mark;  where  many  were  gath- 
ered together  praying. 

13  And  as  Peter  knocked  at  the  door  of  the 
gate,  a  damsel  came  to  hearken,  named  Rhoda. 

14  And  when  she  knew  Peter's  voice,  sh-i  opened 
not  the  gate  for  gladness,  but  ran  in,  and  told  how 
Peter  stood  before  the  gate. 

15  And  they  said  unto  her.  Thou  art  mad.  But 
she  constantly  affirmed  that  it  was  even  so.  Then 
said  they.  It  is  his  angel. 

16  But  Peter  continued  knocking:  and  when 
they  had  opened  the  door,  and  saw  him,  they  were 
astonished. 

17  But  he,  beckoning  unto  them  with  the  hand 
to  hold  their  peace,  declared  unto  them  how  the 
Lord  had  brought  him  out  of  the  prison.  And  he 
said,  Go  shew  these  things  unto  James,  and  to 
the  brethren.  And  he  dieparted,  and  went  into 
another  place. 

18  Now  as  soon  as  it  was  day,  there  was  no 
small  stir  among  the  soldiers,  what  was  become  of 
Peter. 

19  And  when  Herod  had  sought  for  him,  and 
found  him  not,  he  examined  tlie  keepers,  and 
commanded  that  they  should  be  put  to  death. 
And  he  went  down  from  Judaea  to  Ca^sarea,  and 
there  abode. 


8  And  the  angel  said  unto  him.  Gird  thyself, 
and  bind  on  thy  sandals.  And  he  did  so. 
And  he  saith  unto  him.  Cast  thy  garment 

9  about  thee,  and  follow  me.  And  he  went 
out,  and  followed ;  and  he  wist  not  that  it 
was  true  which  was  done  i  by  the  angel, 

10  but  thought  he  saw  a  vision.  And  when 
they  were  past  the  first  and  the  second 
ward,  they  came  unto  the  iron  gate  that 
leadeth  into  the  city;  which  opened  to 
them  of  its  own  accord:  and  they  went 
out,  and  passed  on  through  one  street; 
and  straightway  the  angel  departed  from 

11  him.  And  when  Peter  was  come  to  him- 
self, he  said.  Now  I  know  of  a  truth,  that 
the  Lord  hath  sent  forth  his  angel  and 
delivered  me  out  of  the  hand  of  Herod, 
and  from  all  the  ('\]i('ct;Uion  of  the  people 

12  of  the  Jews.  And  w  lnii  In-  had  considered 
the  thing,  he  ciiiiu'  to  ihc  house  of  Mary 
the  mother  of  John  v\hose  surname  was 
Mark;  where  many  were  gathered  together 

13  and  were  praying.  And  when  he  knocked 
at  the  door  of  tlie  gate,  a  maid  came  to 

14  answer,  named  Ehoda.  And  wdien  she 
knew  Peter's  voice,  she  opened  not  the 
gate  for  joy,  but  ran  in,  and  told  that 

15  Peter  stood  before  the  gate.  And  they 
said  unto  her.  Thou  art  mad.  But  she 
confidently  affirmed  that  it  was  even  so. 

16  And  they  said,  It  is  his  angel.  But  Peter 
continued  knocking:  and  when  they  had 
opened,  they  saw  him,  and  were  amazed. 

17  But  he,  beckoning  unto  them  with  the 
hand  to  hold  their  peace,  declared  mito 
them  how  the  Lord  had  brought  him  forth 
out  of  the  prison.  And  he  said.  Tell 
these  things  unto  James,  and  to  the 
])rethreu.     And  he  departed,  and  went  to 

18  another  place.  Now  as  soon  as  it  was 
day.  there  was  no  small  stir  among  the 

19  soldiers,  what  was  become  of  Peter.  And 
when  Herod  had  sought  for  him,  and 
found  him  not,  he  examined  the  guards, 
and  commanded  that  they  should  be  -  jmt 
to  death.  And  he  went  down  from  Ju- 
diea  to  Caisarea,  and  tarried  there. 


Or,  through.    ^  Gr.  led  away  to  death. 


8.  Gird  thyself,  and  bind  on  thy  sandals.  —  Cast  thy  garment  about  thee.  Xo  uuseemly  haste, 
while  no  unnecessary  delay. 

9.  Thought  he  saw  a  vision.  Peter  had  seen  visions  before  (see  chap.  10:  11),  and  hence  knew  how  to 
judge.  He  thought  his  inner,  and  not  his  outer,  sensorium  was  affected.  The  vividness  in  the  two  cases  would  be 
equal.  The  difficulty  in  judging  would,  therefore,  be  great.  A  vision  is  not  to  be  confounded  with  a  dream,  which 
has  a  vagueness  about  it  not  to  be  attributed  to  a  vision. 

10.  The  first  and  the  second  ward.  The  other  two  soldiers  of  the  quaternion,  placed  at  different  stations 
in  the  corridor  of  the  prison.  The  iron  gate.  Probably  the  outer  gate  of  the  prison;  so  that,  coming  out  of  it, 
one  would  be  rightly  said  to  enter  the  city,  although  the  prison  was  in  the  city. 

11.  AVas  come  to  himself.  Subjectively.  lie  had  considered  himself  out  of  himself.  Now  he  l;no\vs  he  is 
in  himself.     The  expectation  was  that  of  Peter's  execution. 

13.  John  whose  surname  was  3Iark.  The  autlior  of  the  Gospel,  and  the  cousin  of  Barnabas.  He  after- 
ward became  Peter's  companion,  and  probably  wrote  his  Gospel  from  Peter's  instruction  (see  Col.  4:  10.  Compare 
chap.  13  :  5,  13,  and  15  ;  37,  39,  for  his  connection  with  Paul).     Were  praying.     Compare  verse  5. 

1.3.  Khoda.     Greelc  for  "  Rose." 

15.  It  is  his  angel.  The  .Tews  believed,  that,  after  a  man's  death,  his  guardian  angel  would  sometimes  talie 
his  appearance  for  a  special  purpose. 

16.  Amazed.     And  yet  his  release  was  what  they  had  been  praying  for. 

17.  James.  This  was  not  James  the  Just,  our  Lord's  own  brother,  as  some  assert,  hut  the  apostle  James,  son 
of  Alphaius,  who  was,  after  the  first  James's  death,  the  most  prominent  apostle  in  Jerusalem,  and  who  afterward 
wrote  the  Epistle  bearing  his  name.  He  was  our  Lord's  brother  in  the  sense  of  Icinsman  (see  Gal.  1:  10).  To 
another  place.     To  escape  Herod's  anger. 

19.  I'ut  to  death.  How  could  God  let  innocent  soldiers  be  put  to  death  by  this  miraculous  rescue  of  Peter? 
God  is  sovereign.  Who  are  we  that  ask?  Had  ho  sent  disease  upon  those  four  soldiers,  would  we  complain?  God 
t"eated  those  soldiers  accord!  ig  to  his  wise  and  just  a'ld  holy  plan  as  much  as  he  did  Peter.  Their  inner  history  at 
the  judgment  day  will  testify  to  this.     Cwsarea.     See  clia!>.  10 :  1. 


Paul  and  Barnabas  are  chosen 


THE    ACTS,    XIII. 


to  go  to  the  Gentiles, 


20  1  And  Herod  \\-as  highly  displeased  with 
them  of  Tyre  and  Sidon:  but  they  came  with  one 
accord  to  him,  and,  having  made  Blastus  the 
king's  cliamberlain  their  friend,  desired  peace; 
because  their  country  was  nourished  by  the  king's 
countnj. 

21  And  upon  a  set  day  Herod,  arrayed  in  royal 
apparel,  sat  upon  his  throne,  and  made  an  oration 
unto  them. 

22  And  the  people  gave  a  shout,  saying,  It  is 
the  voice  of  a  god,  and  not  of  a  man. 

23  And  immediately  the  angel  of  the  Lord 
smote  him,  because  he  gave  not  God  the  glory: 
and  he  was  eaten  of  worms,  and  gave  up  the 
ghost. 

24  1  But  the  word  of  God  grew  and  multi- 
plied. 

25  And  Barnabas  and  Saul  returned  from 
Jerusalem,  when  they  had  fulfilled  their  minis- 
try, and  took  Avith  them  John,  whose  surname 
M-as  Mark. 


20  'Now  he  was  highly  displeased  with  them 
of  Tyre  and  Sidon:  and  they  came  with 
one  accord  to  him,  and,  having  made 
Blastus  the  king's  chamberlain  their 
friend,  they  asked  for  peace,  because  their 
countiy  was  fed  from  the  king's  country. 

21  And  upon  a  set  day  Herod  arrayed  him- 
self in  royal  apparel,  and  sat  on  the 
1  tlirone,  and  made  an  oration  unto  them. 

22  And    the    people    shouted,    saying,    The 

23  voice  of  a  god,  and  not  of  a  man.  And 
innuediately  an  angel  of  the  Lord  smote 
him,  because  he  gave  not  God  the  glory: 
and  he  was  eaten  of  worms,  and  gave  up 
the  ghost. 

But  the  word  of  God  grew  and  multi- 
plied. 

And  Barnabas  and  Saul  returned  '^  from 
Jerusalem,  when  they  had  fulfilled  their 
ministration,  taking  with  them  John 
whose  surname  was  Mark. 


24 


25 


1  Or,  judgment-neat.     -  Many  ancient  authorities  read  to  Jerusalem. 


20.  Tyre  and  Sidon.  See  Matt.  15 :  21.  Having  made  Blastus  — their  friend.  Herod's  kingdom  was 
80  extensive,  and  his  power  had  grown  so  large,  that  neighboring  principalities  naturally  feared  him ;  the  Koman 
Government  prudently  allowing  much  independent  action  in  these  tributary  kingdoms,  provided  their  allegiance  to 
Rome  was  unbroken.  Blastus  was  one  of  the  confidential  friends  of  Herod,  as  we  see  by  his  office,  literally  "  over 
the  bed-chamber." 

33.  Eaten  of  worms.  Josephus  gives  a  particular  description  of  the  scene.  Herod  was  clothed  in  a  splendid 
garment  of  silver,  on  which  the  sun  shone,  and  from  which  the  reflected  rays  dazzled  the  eyes  of  the  beholders.  As 
soon  as  he  received  the  blasphemous  flattery  of  the  audience  without  rebuking  it,  he  was  seized  with  violent  pain  in 
the  bowels;  and,  as  he  felt  it  was  a  fatal  attack,  he  bitterly  reproached  his  flatterers.  He  died  after  five  days  of 
agony.  The  feast  in  honor  of  the  emperor  was  then  in  progress  at  CiBsarea.  This  form  of  death  was  that  which 
destroyed  Antiochus  Epiphanes;  and, 

24.  The  word  of  God.    Cause  for  effect,  the  blessed  work  of  the  Word  grew  and  multiplied. 

25.  Keturned  from  Jerusalem.  They'  probably  arrived  in  Jerusalem  after  Peter's  imprisonment  and 
escape.    Their  ministration.    Their  service  (see  chap.  11 :  30). 


CHAPTER    XIII. 


1.  Panl  and  Bamahas  are  chosen  to  go  to  the  Gentiles.  7.  Of  Sergins  Panlus,  and  Elymas  the  sorcerer.  14.  Paul 
preacheth  at  Antioch,  that  Jesus  is  Christ.  42.  The  Gentiles  believe !  45,  but  the  Jews  gainsay  and  blas- 
pheme 1  46.  whereupon  they  turn  to  the  Gentiles.     48.  As  many  as  were  ordained  to  life  believed, 


1  Now  there  were  in  the  church  that  was  at 
Antioch  certain  prophets  and  teachers ;  as  Barna- 
bas, and  Simeon  that  was  called  Niger,  and  Lucius 
of  Cyrene,  and  Manaen,  which  had  been  brought 
up  with  Herod  the  tetrarch,  and  Saul. 

2  As  they  ministered  to  the  Lord,  and  fasted, 
the  Holy  Ghost  said,  Separate  me  Barnabas  and 
Saul  for  the  work  whereunto  I  have  called  them. 

3  And  when  they  had  fasted  and  prayed,  and 
laid  their  hands  on  them,  they  sent  them  away. 


1  Now  there  were  at  Antioch,  in  the 
church  that  was  there,  prophets  and  teach- 
ers, Barnabas,  and  Symeon  that  was  called 
Niger,  and  Lucius  of  Cyrene,  and  Manaen 
the  foster-brother  of  Herod  the  tetrarch, 

2  and  Saul.  And  as  they  ministered  to  the 
Lord,  and  fasted,  the  Holy  Ghost  said. 
Separate  me  Barnabas  and  Saul  for  the 

3  work  whereunto  I  have  called  them.  Then, 
when  they  had  fasted  and  prayed  and  laid 


1.  Prophets  and  teachers.  The  difference  between  these  seems  to  have  been  in  the  inspiration  of  the 
former.  The  prophet  was  not  always  the  predictor  of  future  events,  but  was  the  inspired  teacher,  the  bearer  of  a 
divine  message  (compare  Rom.  12:6,  7;  1  Cor.  12  :  10;  28 :  29).  Symeon  that  was  called  Niger,  was  probably 
a  black  man.  Lucius  of  Cyrene  was  very  likely  the  Lucius  of  Rom.  16  :  21,  who  was  a  kinsman  of  Paul's.  From  his 
close  mention  with  Timothy  there,  we  may  take  him  to  be  the  same  with  the  Lucas  (Luke)  of  Col.  -i:  14;  2  Tim. 
4:  11;  and  Phil.  24;  thiit  is,  Luke  the  Evangelist,  and  author  of  the  "Acts,"  the  companion  of  Paul  and  Timothy. 
Now,  Galen  (de  Comp.  Med.  Sec.  Loc.  9,  5,  vol.  1.3,  p.  295)  says  that  Lucius  was  before  $im  a  distinguished  physician 
in  Tarsus  of  Cilicia.  Again,  Herodotus  says,  that,  in  his  day,  Cyrene  was  the  second  place  in  the  Grecian  world  for 
physicians  (Her.  3,  131).  May  we  not,  then,  conjecture  that  Luke  the  Evangelist  was  born,  and  instructed  in 
medicine,  in  Cyrene,  and  left  that  place  for  Tarsus,  where  he  made  Paul's  acquiiintance,  and  perhaps  was  converted 
by  him ;  and  that  he  came  with  Paul  to  Antioch,  and  is  the  Lucius  of  Cyrene  here  spoken  of  ?  Manaen.  Greek 
form  of  Heb.  "  Menahem."     Saul.     Paul. 

2.  The  mess.ige  comes  in  the  midst  of  a  prayer-meeting,  and  at  a  season  of  special  religious  service.  The 
Holy  Ghost  spoke  probably  by  one  of  the  prophets. 

3.  When  they  had  fasted.  This  seems  to  mark  another  season  of  fasting,  or  a  protraction  of  the  former, 
with  ijarticular  view  to  the  anticipated  missionary  tour  of  Barnabas  and  Saul. 


Elymas,  the  sorcerer, 


THE    ACTS,    XIIT. 


stricken  blind. 


4  If  So  they,  being  sent  forth  by  the  Holy  Ghost, 
departed  unto  Seleucia;  and  from  thence  they 
sailed  to  Cyprus. 

;>  And  when  they  were  at  Salamis,  they  preached 
the  word  of  Uod  in  the  synagogues  of  the  Jews: 
and  they  had  also  John  to  ///'//•  minister. 

6  And  when  they  had  ginh'  ilndiigli  the  isle  unto 
Paphos,  they  found  a  (■(  rtuin  scurerer,  a  false 
prophet,  a  Jew,  whose  nainc  uyis  li;ir-jesus: 

7  Which  was  with  the  deputy  of  the  country, 
Sergius  Paulus,  a  prudent  man;  who  called  for 
Barnabas  and  Saul,  and  desired  to  hear  the  word 
of  God. 

8  But  Elymas  the  sorcerer  (for  so  is  his  name  by 
interpretation)  withstood  them,  seeking  to  turn 
away  the  deputy  from  the  faith. 

i)  Then  Saul,  (who  also  is  called  Paul,)  filled 
with  the  Holy  Ghost,  set  his  eyes  on  him, 

10  And  said,  O  full  of  all  subtilty  and  all  mis- 
chief, thoa  child  of  the  devil,  thou  enemy  of  all 
righteousness,  wilt  thou  not  cease  to  pervert  the 
right  ways  of  the  Lord? 

11  And  now,  behold,  the  hand  of  the  Lord  is 
upon  thee,  and  thou  shalt  be  blind,  not  seeing  the 
sun  for  a  season.  And  immediately  there  fell  on 
him  a  mist  and  a  darkness;  and  he  went  about 
seeking  some  to  lead  him  by  the  hand. 

12  Then  the  deputy,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the  doctrine  of 
the  Lord.      . 

13  Now  when  Paul  and  his  company  loosed  from 
Paphos,  they  came  to  Perga  in  Pamphylia:  and 
John  departing  from  them  returned  to  Jerusalem. 

14  T  But  when  they  departed  from  Perga,  they 
came  to  Antioch  in  Pisidia,  and  went  into  the 
synagogue  on  the  sabbath  day,  and  sat  down. 


them,    they    sent   them 


their   hands   on 
away. 

4  So  they,  being  sent  forth  by  the  Holy 
Ghost,  went  down  to  Seleucia;  and  from 

5  thence  they  sailed  to  Cyprus.  And  when 
they  were  at  Salamis,  they  proclaimed  the 
word  of  God  in  the  synagogues  of  the 
Jews:   and  they  had   also  John  as  their 

6  attendant.  And  when  they  had  gone 
through  the  whole  island  imto  I'aphos, 
they  found  a  certain  ^  sorcerer,  a  false 
])rophet,    a   Jew,    whose  name   was   Bar- 

7  Jesus;  which  was  with  the  proconsul, 
Sergius  Paulus,  a  man  of  understanding. 
The  same  called  unto  him  Barnabas  and 
Saul,  and  sought  to  hear  the  word  of  God. 

8  But  Elymas  the  ^  sorcerer  (for  so  is  his 
name  by  interpretation)  withstoo<l  them, 
seeking  to  turn  aside  tlie  proconsul  from 

9  the  faith.  But  Saul,  who  is  also  called 
Paul,  filled  with  the  Holy  Ghost,  fastened 

10  his  eyes  on  him,  and  said,  O  full  of  all 
guile  and  all  villany,  (hou  son  of  the  devil, 
thou  enemy  of  all  righteousness,  wilt  thou 
not  cease  to  pei-vert  Ihe  right  ways  of  the 

11  Lord  ?  And  now,  behold,  the  hand  of 
the  Lord  is  upon  thee,  and  thou  shalt  be 
blind,  not  seeing  the  sun  -for  a  season. 
And  immediately  there  fell  on  him  a  mist 
and  a  darkness;  and  he  went  about  seek- 

12  ing  some  to  lead  him  by  the  hand.  Then 
the  proconsul,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the 
teaching  of  the  Lord. 

1.3  Now  Paul  and  his  company  set  sail 
from  Paphos,  and  came  to  Perga  in  Pam- 
phylia:   and   John  departed    from   them 


Gr.  3lagus :  as  in  Matt.  2:1,7,  16.    2  Or,  tintil. 


4.  Seleucia.  The  port  of  Antioch,  at  the  mouth  of  the  Oroutes.  Cyprus  is  a  hundred  miles  from  the  Syrian, 
and  ttie  same  from  the  Cilician,  coast. 

5.  Salamis.  A  prominent  town  of  Cyprus,  on  its  east  ccast.  In  tlie  synagogues  of  the  Jews.  The 
apostles  formed  the  nucleus  of  the  churches  from  Jews  who  saw  the  Old-Testament  prophecies  fulfilled  in  Jesus 
Christ.  Ami  they  ha<l  also  John  as  their  attendant.  This  statement  is  inserted  at  this  place  probably 
because  .John  Mark  (see  chap.  12 :  25)  showed  remarkable  zeal  at  Salamis,  and  his  conduct  is  tlius  contrasted  with  his 
action  at  I'erga  when  he  turned  back. 

6.  Fa|)h()s,  the  celebrated  city  of  Venus,  on  the  west  coast  of  the  island,  and  its  capital.  The  town  in  Paul's 
day  (Neo-Paphos)  was  seven  miles  north  of  the  old  site.     Sorcerer.     Gr.,"  Magus." 

7.  AVhich  was  with  the  proconsul.  Attached  to  the  proconsular  court  as  a  friend  and  counsellor.  .Sought 
to  hear  the  word  of  God.  The  proconsul  was  evidently  a  man  seeking  information ;  but  whether  from  a  con- 
viction of  sin,  or  from  curiosity,  we  cannot  say.  He  was  broad-minded,  "  a  man  of  understanding;  "  but  nothing  is 
said  of  his  heart. 

8.  Elymas  is  the  Arabic  for  "  Magus  "  (sorcerer).  Ear-jesus  was  his  Jewish  name ;  but  he  assumed  the  Arabic 
name,  Elymas,  as  indicating  superior  wisdom.  From  the  faith.  Here  "  faith  "  is  used  for  the  system  believed  by 
the  Christians.    Elymas  sought  to  turn  aside  the  proconsul  from  paying  any  attention  to  Paul  and  his  teaching. 

9.  Saul,  who  is  also  called  Paul.  The  Jews,  when  mingling  much  with  Romans,  were  wont  to  take  Roman 
nariies.  Paul,  as  just  beginning  a  course  of  travel  among  Gentiles,  may  have  adopted  this  custom  here  at  I'aphos, 
taking  the  name  of  Paul  out  of  respect  to  the  proconsul,  whose  name  it  was.  The  custom  may  have  arisen  from  the 
ditliculty  which  Romans  experienced  in  pronouncing  Hebrew  names.  Quite  another  cause  for  changing  names  was 
the  change  of  manner  of  life  c  of  prospects.  See  the  cases  of  Abraham,  Sarah,  Jacob,  .losejjh,  and  Daniel. 
Filled  with  the  Holy  Ghost.  Having  a  special  gift  of  miraculous  inspiration  and  power  for  the  occasion. 
Opposed  to  the  "  full  of  all  guile  and  all  villany  "  which  follows. 

10.  Ilia  villany  was  carried  on  by  deceit.  Son  of  the  devil.  See  John  8:  44.  Enemy  of  all  righteous- 
ness. Because  an  enemy  of  God  and  his  revelation.  To  pervert.  Same  word  as  that  translated  "  turn  aside  "  in 
verse  8.  Elymas  tried  to  turn  aside  the  proconsul  from  the  faith,  and  to  turn  aside  the  right  ways  of  the  Lord  from 
him  or  from  their  rightness. 

11.  A  mist  and  a  darkness.    First  a  confused  blurring  of  the  vision,  and  then  total  blindness. 

13.  Uelieved,  being  astonished  at  the  teaching  of  the  Lord.  No  baptism  is  spoken  of.  It  may  be  that 
the  proconsul  only  believed  in  the  wonder-working  power  of  the  name  of  Christ.  Astonishment  seems  to  be  the 
only  emotion  enkindled  in  him.     He  was  astonished  at  the  tcachiiig  accompanied  by  miracle. 

i;i.  Perga  in  Pamphylia.  West  of  north  of  Paphos  one  hundred  and  thirty  miles.  It  is  situated  seven 
miles  from  the  south  coast  of  Asia  Minor,  on  a  branch  of  the  river  Cestrus.  John  departed  from  them.  Com- 
pare chap.  l'> :  138.  John  Mark  was  perhaps  deterred  by  the  dangers  of  the  way,  that  part  of  Asia  Minor  being  full  of 
highway  robbers. 


Panl  preacheth 


THE    ACTS,    XIII. 


at  Antioch. 


15  And  after  the  reading  of  the  law  and  the 
prophets  the  rulers  of  the  synagogue  sent  unto 
them,  saying,  Ve  men  and  brethren,  if  ye  have 
any  word  of  exhortation  for  the  people,  say  on. 

16  Then  Paul  stood  up,  and  beckoning  with  Ms 
hand  said.  Men  of  Israel,  and  ye  that  fear  God, 
give  audience. 

17  The  God  of  this  people  of  Israel  chose  our 
fathers,  and  exalted  the  people  when  they  dwelt  as 
strangers  in  the  land  of  Egypt,  and  with  an  high 
arm  brought  he  tbem  out  of  it. 

18  And  about  the  time  of  forty  years  suffered  he 
their  manners  in  the  wilderness. 

19  And  when  he  had  destroyed  seven  nations  in 
the  land  of  Chanaan,  he  divided  their  land  to  them 
by  lot. 

20  And  after  that  he  gave  imto  them  judges 
about  the  space  of  four  hundred  and  fifty  years, 
until  Samuel  the  prophet. 

21  And  afterward  they  desired  a  king:  and  God 
gave  unto  them  Saul  the  son  of  Cis,  a  man  of  the 
tribe  of  Benjamin,  by  the  space  of  forty  years. 

22  And  when  he  had  removed  him,  he  raised  up 
unto  them  David  to  be  their  king;  to  whom  also 
he  gave  testimony,  and  said,  I  have  found  David 
the  son  of  Jesse,  a  man  after  mine  own  heart, 
which  shall  fulfil  all  my  will. 

23  Of  this  man's  seed  hath  God  according  to 
his  promise  raised  unto  Israel  a  Saviour,  Jesus : 

24  When  John  had  first  preached  before  his 
coming  the  baptism  of  repentance  to  all  the  people 
of  Israel. 

25  And  as  .lohn  fulfilled  his  course,  he  said. 
Whom  think  ye  that  I  am  ?  I  am  not  he.  But, 
behold,  there  cometh  one  after  me,  whose  shoes  of 
his  feet  I  am  not  worthy  to  loose. 

26  ]\[en  and  brethren,  children  of  the  stock  of 
Abraham,  and  whosoever  among  you  feareth  God, 
to  you  is  the  word  of  this  salvation  sent, 

27  For  they  that  dwell  at  Jerusalem,  and  their 
rulers,  because  they  knew  him  not,  nor  yet  the 
voices  of  the  prophets  which  are  read  every  sab- 
bath day,  they  have  fulfilled  them  in  condemning 
liini. 


14  and  returned  to  Jerusalem.  But  they, 
passing  through  from  Perga,  came  to 
Antioch  of  Pisidia;  and  they  went  into 
the  synagogue  on  the  sabbath  day,  and  sat 

15  down.  And  after  the  reading  of  the  law 
and  the  prophets  the  rulers  of  the  syna- 
gogue sent  unto  them,  saying.  Brethren, 
if  ye  have  any  word  of  exhortation  for  the 

16  people,  say  on.  And  Paul  stood  up,  and 
laeckoning  with  the  hand  said. 

Men  of   Israel,  and  ye  that  fear  God, 

17  hearken.  The  God  of  this  people  Israel 
chose  our  fathers,  and  exalted  the  people 
when  they  sojourned  in  the  land  of  Egypt, 
and  with  a  higli  arm  led  he  them  forth  out 

18  of  it.  And  for  about  the  time  of  forty 
years  ^  suffered   he  their  manners  in  the 

19  wilderness.  And  when  he  had  destroyed 
seven  nations  in  the  land  of  Canaan,  he 
gave  them  their  land  for  an  inheritance, 
for  about  four  hundred  and  fifty  years: 

20  and  after  these  things  he  gave  them  judges 

21  until  Samuel  the  prophet.  And  afterward 
they  asked  for  a  king:  and  God  gave  unto 
them  Saul  the  son  of  Kish,  a  man  of  the 
tribe  of  Benjamin,  for  the  space  of  forty 

22  years.  And  when  he  had  removed  him, 
he  raised  up  David  to  be  their  king;  to 
whom  also  he  bare  witness,  and  said,  I 
have  found  David  the  son  of  Jesse,  a  man 
after  my  heart,  who  shall  do  all  my  -^  will. 

23  Of  this  man's  seed  hath  God  according  to 
promise  brought   unto   Israel   a  Saviour, 

24  Jesus;  when  John  had  first  preached  ^be- 
fore his  coming  the  baptism  of  repentance 

25  to  all  the  people  of  Israel.  And  as  John 
was  fulfilling  his  course,  he  said,  What 
suppose  ye  that  I  am  ?  I  am  not  he. 
But  behold,  there  cometh  one  after  me, 
the  shoes  of  Avhose  feet  I  am  not  worthy 

26  to  unloose.  Brethren,  children  of  the 
stock  of  Abraham,  and  those  among  you 
that  fear  God,  to  us  is  the  word  of  this 

27  salvation  sent  forth.  For  they  that  dwell 
in  Jerusalem,  and  their  rulers,  because 
they  knew  him  not,  nor  the  voices  of  the 
prophets  which  are   read  every  sabbath, 


1  Many  ancient  authorities  read  bare  he  them  an  a  nursing-father  in  the  loilderness.    See  Deut.  1 :  31.    ^  Gr.  wills. 
3  Gr.  before  the  face  of  his  entering  in. 

14.  Antioch  of  Pisidia.  It  is  a  hundred  miles  north  of  Perga,  north  of  Lalse  Eyerdir.  It  is  now  called 
Jalobatch.     In  going  from  Perga  to  Antioch,  the  high  range  of  Mount  Taurus  is  crossed. 

15.  The  law  and  the  prophets.  The  Old  Testament  (see  note  on  Luke  24:  44).  Two  lessons  — one  from  the 
law,  and  the  other  from  the  prophets  —  were  read  at  each  service  in  the  synagogue.  Say  on.  It  was  customary  to 
ask  strangers  to  speak. 

16.  Beckoning  with  tlie  hand.  Making  a  motion  for  silence  and  attention.  This  address,  like  those  of 
Peter  (chaps.  2,  3,  4)  and  Stephen  (chap.  7),  is  an  appeal  to  Jews  from  their  own  scriptures,  showing  that  Jesus  is 
the  Messiah.     Ye  that  fear  God.     The  proselytes  present  (see  verses  26  and  43). 

17.  Chose  our  fathers  for  peculiar  covenant  privileges.     A  high  arm.     Conspicuous  to  all. 

18.  Suffered  he  their  manners.  The  marginal  reading,  "  bare  he  them  as  a  nursing  father,"  is  better,  as 
taken  from  Deut.  1 :  31.    In  the  Greek  it  is  but  the  difference  of  one  letter. 

19.  Seven  nations.     Canaanites,  Perizzites,  Hivites,  Hittites,  Girgashites,  Jebusiles,  Amorites  (Deut.  7:1). 
80.  The  four  hundred  and  fifty  years  is  given  correctly  in  the  Revised  Version  (from  the  best  uncials)  as  the 

period  between  the  birth  of  Isaac  (choosing  the  fathers  Abraham  and  Isaac)  and  the  giving  the  land  as  an  inheritance. 
It  might  better  read,  "  he  gave  them  their  land  for  an  inheritance  after  about  four  hundred  and  fifty  years."  The 
Old  Version  makes  the  four  hundred  and  fifty  years  refer  to  the  time  of  the  judges. 

23.  I  liave  found  David.  Ps.  S9  :  21.  A  man  after  my  heart.  1  Sam.  13 :  14.  Who  shall  do  all  my 
will.  This  is  exegetical  of  the  preceding  phrase.  The  man  after  God's  heart  was  the  one  who  would  do  all  his 
will.     This  last  clause  is  not  a  quotation. 

24.  Before  his  coming.  "  Before  the  face  of  his  entering  in,"  as  in  the  margin.  John  is  mentioned  as  the 
immediate  forerunner  of  Jesus  Christ. 

26.  Is  the  word  of  this  salvation  sent  forth.  Rather,  "was  the  word  of  this  salvation  sent  forth." 
Christ's  salvation  was  first  made  known  to  the  Jewish  church. 

27.  Because  they  knew  him  not.    The  conjuuctlou  is  too  strong.    Simply,  "in  ignorance  of  him,"  etc. 


Paul  declareth  Jesus  to  be 


THE    ACTS,    XIII. 


the  Son  of  God. 


28  And  though  they  found  no  cause  of  death 
in  Mm,  yet  desired  they  Pilate  that  he  should  be 
slain. 

29  And  when  they  had  fulfilled  all  that  was 
written  of  him,  they  took  him  down  from  the  tree, 
and  laid  him  in  a  sepulchre. 

30  But  God  raised  him  from  the  dead : 

31  And  he  was  seen  many  days  of  them  which 
came  up  with  him  from  Galilee  to  Jerusalem,  who 
are  his  witnesses  unto  the  people. 

32  And  we  declare  unto  you  glad  tidings,  how 
that  the  promise  which  was  made  unto  the  fathers, 

33  (Jod  hath  fulfilled  the  same  unto  us  their 
children,  in  that  he  hath  raised  up  Jesus  again ;  as 
it  is  also  written  in  the  second  psalm,  Thou  art  my 
Son,  this  day  have  I  begotten  thee. 

34  And  as  concerning  that  he  raised  him  up  from 
the  dead,  noiv  no  more  to  return  to  corruption,  he 
said  on  this  wise,  I  will  give  you  the  sure  mercies 
of  David. 

.3.5  Wherefore  he  saith  also  in  another  psalm, 
Thou  Shalt  not  suffer  thine  Holy  One  to  see  cor- 
ruption. 

36  For  David,  after  he  had  served  his  own  gen- 
eration by  the  will  of  God,  fell  on  sleep,  and  was 
laid  unto  his  fathers,  and  saw  corruption : 

37  But  he,  whom  God  raised  again,  saw  no 
corruption. 

38  IT  Be  it  known  unto  you  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto 
you  the  forgiveness  of  sins : 

39  And  by  him  all  that  believe  are  justified  from 
all  things,  from  which  ye  could  not  be  justified  by 
the  law  of  Moses. 

40  Beware  therefore,  lest  that  come  upon  you, 
which  is  spoken  of  in  the  prophets ; 

41  Behold,  ye  despisers,  and  wonder,  and  perish: 
for  I  work  a  work  in  your  days,  a  work  which  ye 
shall  in  no  wise  believe,  though  a  man  declare  it 
unto  you. 

42  And  when  the  Jews  were  gone  out  of  the 
synagogue,  the  Gentiles  besought  that  these  words 
might  be  preached  to  them  the  next  sabbath. 

43  Now  when  the  congregation  was  broken  up, 
many  of  the  Jews  and  religious  proselytes  followed 
Paul  and  Barnabas:  who.  speaking  to  them,  per- 
suaded them  to  continue  in  the  grace  of  God. 

44  H  And  the  next  sabbath  day  came  almost  the 
whole  city  together  to  hear  the  word  of  God. 


44 


fulfilled  them  by  condemning  him.  And 
though  they  found  no  cause  of  death  in 
him,  yet  asked  they  of  Pilate  that  he 
should  bt'  slahi.  And  when  they  had  ful- 
filled all  things  that  were  written  of  him, 
they  took  hnn  down  from  the  tree,  and 
laid  him  in  a  tomb.  But  God  raised  him 
from  the  dead :  and  he  was  seen  for  many 
days  of  them  that  came  up  M'ith  him  from 
Galilee  to  Jerusalem,  who  are  now  his 
witnesses  unto  the  people.  And  vve  bring 
you  good  tidings  of  the  promise  made 
unto  the  fathers,  how  that  God  hath  ful- 
filled the  same  unto  our  children,  in  that 
he  raised  up  Jesus;  as  also  it  is  written  in 
the  second  psalm,  Thou  art  my  Son,  this 
day  have  I  begotten  thee.  And  as  con- 
cerning that  he  raised  him  up  from  the 
dead,  now  no  more  to  return  to  corruption, 
he  hath  spoken  on  this  wise,  I  will  give 
you  the  holy  and  sure  blessings  of  David. 
Because  he  saith  also  in  another  psalm, 
Thou  wilt  not  give  thy  Holy  One  to  see  cor- 
ruption. For  David,  after  he  had  i  in  his 
own  generation  served  the  counsel  of  God, 
fell  on  sleep,  and  was  laid  unto  his  fathers, 
and  saw  corruption:  but  he  whom  God 
raised  up  saw  no  corruption.  Be  it  known 
unto  you  therefore,  brethren,  that  through 
this  man  is  proclaimed  unto  you  remission 
of  sins :  and  by  him  every  one  that  be- 
ILeveth  is  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the  law 
of  Moses.  Beware  therefore,  lest  that 
come  upon  you,  which  is  spoken  in  the 
prophets ; 

Behold,  ye  despisers,  and  wonder,  and 
2  perish ; 

For  I  work  a  Avork  in  your  days, 

A  work  which  ye  shall  in  no  wise  be- 
lieve, if  one  declare  it  unto  you. 

And  as  they  went  out,  they  besought 
that  these  words  might  be  spoken  to  them 
the  next  sabbath.  Now  when  the  syna- 
gogue broke  up,  many  of  the  Jews  and  of 
the  devout  proselytes  followed  Paul  and 
Barnabas:  who,  speaking  to  them,  vn-ged 
them  to  continue  in  the  grace  of  God. 

And  the  next  sabbath  almost  the  whole 
city  was  gathered    together  to   hear  the 


Or,  served  his  own  generation  by  the  counsel  of  God,  fell  i 
by  the  counsel  of  God. 


I  sleep.    Or,  served  his  own  generation,  fell  on  sleep 
Or,  vanish  away. 


89.  They  had  fulfilled  —  they  took  him  down.  Condensed  speech.  The  subjects  are  different.  In  the 
first  clause,  "  the  unbelieving  -Jews ;  "  in  the  second,  "  the  believers." 

33.  Ps.  2 :  7.  Paul  evidently  uses  the  phrase,  "  I  have  begotten  thee,"  as  equivalent  to,  "  I  have  proclaimed  thee 
ae  my  begotten."  He  marks  the  resurrection  as  the  epoch.  Compare  Rom.  1:4,"  declared  to  be  the  Son  of  God 
with  power  ...  by  the  resurrection  of  the  dead." 

34.  And  as  concerninK  that.  Simply,  "and  because."  The  argument  is,  "  Because  Christ  (the  spiritual 
David)  lives  forever,  his  blessings  are  sure  "  (see  Isa.  55 :  3). 

35.  Ps.  10:10. 

36.  Fell  on  sleep.  Better,  "  fell  asleep."  And  saw  corrnption.  The  same  saw  corruption  that  fell  asleep; 
that  is,  not  David,  but  his  body.  It  is  natural  to  call  the  dead  body  by  the  personal  name  attached  to  it  while 
living. 

38.  Through  this  man.    Through  this  one.    "  Man  "  is  not  in  the  Greek. 

41.  Hub.  1:4. 

43.  That  these  words  might  he  spoken  to  them  the  next  sahhath.  The  first  effect  of  preaching  Jesus 
on  unprejudiced  .lews  was  favorable.  The  insertion  of  the  words  "  Jews  "  and  "  Gentiles  "  in  the  two  clauses  of 
this  verse  (as  seen  in  the  Old  Version)  is  utterly  unwarranted. 

43.  Followed.     Became  true  disciples,  and  attended  on  Paul  and  Barnabas  as  such. 

44.  Almost  the  whole  city.  This  Gentile  movement  shows  that  the  Jewish  influence  had  been  very 
strong  upon  the  paganism  of  the  Plsidlan  Anlioch.  May  this  not  have  been  the  case  very  generally  in  the 
"  dispersion"? 

280 


Paul  and  Barnabas 


THE    ACTS,    XIY 


teaching  in  the  synagogue. 


45  But  when  the  Jews  saw  the  multitudes,  they 
were  filled  with  envy,  and  spake  against  those 
things  which  were  spoken  by  Paul,  contradicting 
and  blaspheming. 

46  Then  Paul  and  Barnabas  waxed  bold,  and 
said.  It  was  necessary  that  the  word  of  God  should 
first  have  been  spoken  to  you:  but  seeing  ye  put  it 
from  you,  and  judge  yourselves  unworthy  of  ever- 
lasting life,  lo,  we  turn  to  the  Gentiles. 

47  For  so  hath  the  Lord  commanded  us,  Mdjinri, 
I  have  set  thee  to  be  a  light  of  the  Gentiles,  that 
thou  shouldest  be  for  salvation  unto  the  ends  of 
the  earth. 

48  And  when  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  the  Lord :  and  as 
many  as  were  ordained  to  eternal  life  believed. 

49  And  the  word  of  the  Loi"d  was  published 
throughout  all  the  region. 

50  But  the  Jews  stirred  up  the  devout  and  hon- 
ourable women,  and  the  chief  men  of  the  city,  and 
raised  persecution  against  Paul  and  Barnabas,  and 
expelled  them  out  of  their  coasts. 

51  But  they  shook  off  the  dust  of  their  feet 
against  them,  and  came  unto  Iconium. 

52  And  the  disciples  were  filled  with  joy,  and 
with  the  Holy  Ghost. 


45  word  of  1  God.  But  when  the  Jews  saw 
the  multitudes,  they  were  filled  with 
jealousy,  and  contradicted  the  things 
which  were  spoken  by  Paul,  and  ^blas- 

46  phemed.  And  Paul  and  Barnabas  spake 
out  boldly,  and  said.  It  was  necessary  that 
the  word  of  God  should  first  be  spoken  to 
you.  Seeing  ye  thrust  it  from  you,  and 
judge  yourselves  unworthy  of  eternal  life, 

47  lo,  we  turn  to  the  Gentiles.  For  so  hath 
the  Lord  commanded  us,  i^aying, 

I  have  set  thee  for  a  light  of  the  Gen- 
tiles, 

That  thou  shouldest  be  for  salvation 
unto  the  uttermost  part  of  the  earth. 

48  And  as  the  Gentiles  heard  this,  they  were 
glad,  and  glorified  the  word  of  ^God:  and 
as  many  as  were  ordained  to  eternal  life 

49  believed.  And  the  word  of  the  Ijord  was 
spread  abroad  throughout  all  the  region. 

50  But  the  Jews  urged  on  the  devout  women 
of  honourable  estate,  and  the  chief  men 
of  the  city,  and  stirred  up  a  persecution 
against  Paul  and  Barnabas,  and  cast  them 

51  out  of  their  borders.  But  they  shook  off 
the  dust  of  their  feet  against  them,  and 

52  came  unto  Iconium.  And  the  disciples 
were  filled  with  joy  and  with  the  Holy 
Ghost. 


Many  ancient  authorities  read  tAe  Lord.    ^  Or,  railed. 


45.  They  were  filled  with  jealousy.  Because  the  Gentiles  came  to  receive  religious  instruction  regarding 
matters  which  the  Jews  felt  belonged  to  themselves  as  a  privileged  people.  They  would  rather  denounce  the  apos- 
tolic instruction  than  receive  it  with  the  Gentiles.  Blasphemed.  Rather  (with  margin),  "  railed."  The  apostles, 
not  God,  were  the  object  of  their  evil  speech. 

46.  Judpe  yourselves  unworthy  of  eternal  life.    Solemn  irony. 

47.  Isa.  49  :  6. 

48.  Glorified  the  word  of  God.  Ascribed  glory  to  it.  Ordained.  Set  or  arranged.  Bee  Luke  7  :  8,  "  ««« 
under  authority."     Also,  Thucyd.  2,  8i,  1,  "  arranged  in  line."     It  implies  nothing  arbitrary. 

50.  The  devout  women  of  honourable  estate.  Probably  women  of  rank  and  influence,  who  were  zealous 
proselytes  to  Judaism,  when  often  their  husbands  would  be  deterred  from  accompanying  them  into  the  Jewish 
communion  by  the  rite  of  circumcision.     Cast  them  out.     By  threats  and  annoyances. 

51.  Iconium.  It  lies  ninety  miles  east  of  the  Pisidian  Antioch.  It  was  the  chief  city  of  Lycaonia,  and  in 
modern  times  was  a  stronghold  and  capital  of  the  Turks.     It  is  now  Kouiyeh. 

53.  The  disciples  at  Pisidian  Antioch. 


CHAPTER    XIV. 


1.  Paul  and  Barnabas  are  persecuted  from  Iconium.  8.  At  Lystra  Paul  healeth  a  cripple,  whereupon  they  are 
reputed  as  gods,  19.  Paul  is  stoned.  21.  They  pass  through  divers  churches,  confirming  the  disciples  in 
faith  and  patience.     26.  Eeturning  to  Antioch,  they  report  what  God  had  done  with  them. 


1  And  it  came  to  pass  in  Iconium,  that  they 
went  both  together  into  the  synagogue  of  the 
Jews,  and  so  spake,  that  a  great  multitude  both 
of  the  Jews  and  also  of  the  Greeks  believed. 

2  But  the  unbelieving  Jews  stirred  up  the  Gen- 
tiles, and  made  their  minds  evil  affected  against 
the  brethren. 

3  Long  time  therefore  abode  they  speaking  bold- 
ly in  the  Lord,  which  gave  testimony  unto  the 
word  of  his  grace,  and  granted  signs  and  wonders 
to  be  done  by  their  hands. 


1  And  it  came  to  pass  in  Iconiiim,  that 
they  entered  together  into  the  synagogue 
of  the  Jews,  and  so  spake,  that  a  great 
multitude   both  of  Jews   and  of   Greeks 

2  believed.  But  the  Jews  that  were  dis- 
obedient stirred  up  the  souls  of  the  Gen- 
tiles, and  made  them  evil  affected  against 

3  the  brethren.  I^ong  time  therefore  they 
tarried  there  speaking  boldly  in  the  Lord, 
which  bare  witness  unto  the  word  of  his 
grace,  granting  signs  and  wonders  to  be 


1.  Greeks.     Gentile  proselytes,  as  they  were  found  in  the  Jewish  synagogue  (see  chap.  17  .•4). 

8.  The  Gentiles.  The  Jews  being  politically  impotent,  as  in  the  case  of  our  Saviour's  crucifixion,  stir  up  the 
population  generally  against  the  gospel. 

3.  Therefore.  This  word  refers  to  the  success  recorded  in  the  first  verse,  the  second  being  parenthetical.  The 
success  of  the  gospel  kept  the  missionaries  a  long  time  in  Iconium.  Granting^  signs  and  wonders.  This  was 
the  "  witness  unto  the  word  of  hie  grace." 


At  Lystra,  Paul 


THE    ACTS,    XIY 


a  cripple. 


4  But  the  multitude  of  the  city  was  divided: 
and  part  held  with  the  Jews,  and  part  with  tlie 
apostles. 

5  And  when  there  was  an  assault  made  both  of 
the  Gentiles,  and  also  of  the  Jews  with  their 
rulers,  to  use  them  despitefully,  and  to  stoile  them, 

6  They  were  ware  of  it,  and  fled  unto  Lystra 
and  Derbe,  cities  of  Lycaonia,  and  unto  the  region 
that  lieth  round  about : 

7  And  there  they  preaohed  the  gospel. 

8  IF  And  there  sat  a  certain  man  at  Lystra, 
impotent  in  his  feet,  being  a  cripple  from  his 
mother's  womb,  who  never  had  walked: 

9  The  same  heard  Paul  speak :  who  stedfastly 
beholding  him,  and  perceiving  that  he  had  faith  to 
be  healed, 

10  Said  with  a  loud  voice,  Stand  upright  on  thy 
feet.     And  he  leaped  and  walked. 

11  And  when  the  people  saw  what  Paul  had 
done,  they  lifted  up  their  voices,  saying  in  the 
speech  of  Lycaonia,  The  gods  are  come  down  to 
us  in  the  likeness  of  men 

12  And  they  called  Barnabas,  Jupiter;  and  Paul, 
Mercurius,  because  he  was  the  chief  speaker. 

1:3  Then  the  priest  of  Jupiter,  which  was  before 
their  city,  brought  oxen  and  garlands  unto  the 
gates,  and  would  have  done  sacrifice  with  the 
people. 

14  Which  when  the  apostles,  Barnabas  and 
Paul,  heard  o/,  they  rent  their  clothes,  and  ran  in 
among  the  people,  crying  out, 

15  And  saying,  Sirs,  why  do  ye  these  things  ? 
We  also  are  men  of  like  passions  with  you,  and 
preach  unto  you  that  ye  should  turn  from  these 
vanities  unto  the  living  God,  which  made  heaven, 
and  earth,  and  the  sea,  and  all  things  that  are 
therein : 

16  Who  in  times  past  suffered  all  nations  to 
walk  in  their  own  ways. 


4  done  by  their  hands.  But  the  multitude 
of  the  city  was  divided;  and  part  held 
with  the  Jews,  and  part  with  the  apostles. 

5  And  when  there  was  made  an  onset  both 
of  the  Gentiles  and  of  the  Jews  with  their 
rulers,  to  intreat  them  shamefully,  and  to 

6  stone  them,  they  became  aware  of  it,  and 
fled  unto  the  cities  of  Lycaonia,  Lystra 
and  Derbe,  and  the  region  round  about : 

7  and  there  they  preached  the  gospel. 

8  And  at  Lystra  there  sat  a  certain  man, 
impotent  in  his  feet,  a  cripple  from  his 
mother's  womb,  who  never  had  walked. 

9  The  same  heard  Paul  speaking:  who,  fas- 
tening his  eyes  upon  him,  and  seeing  that 

10  he  had  faith  to  be  ^  made  whole,  said  with 
a  loud  voice,  Stand  upright  on  thy  feet. 

11  And  he  leaped  up  and  walked.  And  when 
the  multitudes  saw  what  Paul  had  done, 
they  lifted  up  their  voice,  saying  in  the 
speech  of  Lycaonia,  The  gods  are  come 

12  down  to  us  in  the  likeness  of  men.  And 
they  called  Barnabas,  ^  Jupiter;  and  Paul, 
3  Mercury,  because  he  was  the  chief  speak- 

13  er.  And  the  priest  of  ^  Jupiter  whose 
temple  was  before  the  city,  brought  oxen 
and  garlands  unto  the  gates,  and  would 
have  done  sacrifice  with  the  multitudes. 

14  But  when  the  apostles,  Barnabas  and 
Paul,  heard  of  it,  they  rent  their  gar- 
ments, and  sprang  forth  among  the  multi- 

15  tude,  crying  out  and  saying.  Sirs,  why  do 
ye  these  things  ?  We  also  are  men  of  like 
*  passions  with  you,  and  bring  you  good 
tidings,  that  ye  should  turn  from  these 
vain  things  unto  the  living  God,  who 
made  the  "heaven  and  the  earth  and  the 

16  sea,  and  all  that  in  them  is:  who  in 
the  generations  gone  by  suffered  all  the 


Or,  saved.    ^  Gr.  Zevs.    »  Gr.  Hermes.    *  Or,  nature. 


4.  The  apostles.  Barnabas  was  not  an  apostle,  strictly  speaking;  but,  as  Paul  was,  the  word  is  used  by 
accomraodalion  for  the  two  (so  in  verse  14). 

6.  They  became  aware  of  it.  Better,  as  expressing  a  condition,  "  when  they  became  aware  of  it  "  {avvi.&6vTf<;). 
The  indication  puts  too  much  stress  on  the  discovery,  which  was  a  very  natural  thing  where  the  movement  was  so 
open.  Lycaonia  was  a  large  plain  surrounded  by  high  mountains,  inhabited  by  a  wild,  lawless,  and  independence- 
loving  people,  having  a  language  of  their  own  (verse  11).  It  li*y  between  Pisidia  on  the  west,  aud  Cappadocia  on  the 
east,  Galatia  on  the  north,  and  Cilicia  on  the  south.  Lystra  aud  Derbe  were  in  the  south-eastern  part  of  Lycaonia, 
near  the  Cilician  frontier  of  Mount  Taurus. 

8.  Compare  the  account  of  this  miracle  with  Acts  3 : 2-8.  The  features  in  the  two  are  very  similar.  Impotent 
in  his  feet.  The  general  statement.  A  cripple  from  his  mother's  womb.  The  time.  Wlio  never  had 
walked.    The  degree. 

9.  Faith  to  be  made  whole.  This  may  mean,  "  faith  in  respect  to  his  healing;  "  that  is,  faith  that  he  would 
be  healed  (Meyer),  taking  niariv  rov  auiO^vixi  as  the  ordinary  genitive  construction  :  or  it  may  mean,  "  faith  so  as  to 
be  healed ;  "  that  is,  faith  sufficient  to  accept  the  healing  grace,  taking  niaTiv  toO  crie^fai  as  the  objective  construc- 
tion. The  analogy  of  Matt.  9:28  would  make  the  latter  preferable,  as  well  as  the  ordinary  use  of  the  infinitive  with 
the  genitive  article. 

10.  Stand  upright  on  thy  feet.  Paul  does  not  use  the  name  of  Christ.  The  people  of  Lystra  had  to  be 
taught  who  Christ  was. 

18.  Jupiter— Mercury.  Rather,  the  Greek  names  Zeus  and  Herraes.  Barnabas  was  the  older,  while  Paul 
was  the  more  active.  The  people  of  Lycaonia  had  a  tradition  that  once  Jupiter  and  Mercury  (Zeus  and  Hermes) 
came  down,  and  visited  them,  dwelling  in  the  house  of  Philemon  and  Baucis.  It  was  very  natural  for  them,  there- 
fore, to  suppose  that  these  two  wonder-workers  were  the  same  gods  come  again.  As  the  people  said  all  this  in  the 
Lycaonian  speech,  and  not  in  Greek,  the  apostles  were  not  aware  of  their  sentiments  or  purpose. 

13.  Jupiter  whose  temple  was  before  the  city.  Literally,  "  Jupiter  who  was  before  the  city."  Unto 
the  gates  of  the  city.     Double  gates. 

14.  The  apostles.  See  verse  4.  They  rent  their  garments.  The  ancient  mode  of  expressing  intense 
grief.     Sprang  forth  from  their  place  of  teaching,  which  must  have  been  near  the  gates. 

15.  Men.  Emphatic.  These  vain  things.  The  idols  Zeus  and  Hermes.  The  living  God.  The  others 
were  deail. 

16.  Suffered  all  the  nations  to  walk  in  their  own  ways.  He  did  not  see  fit  to  send  the  gospel  to 
them,  but  gave  them  in  nature  a  witness  to  his  being  and  goodness. 

292 


Paul  is  stoned 


THE    ACTS,    XIV. 


at  Lystra. 


17  Xevertheless  he  left  not  himself  without  Avit- 
ness,  in  that  he  did  good,  and  gave  us  rain  from 
heaven,  and  fruitful  seasons,  filling  our  hearts 
witli  food  and  gladness. 

18  And  Avith  these  sayings  scarce  restrained 
they  the  people,  that  they  had  not  done  sacrifice 
imto  them. 

19  IT  And  there  came  thither  certain  Jews  from 
Antioch  and  leonium,  who  persuaded  the  people, 
and,  having  stoned  Paul,  drew  him  out  of  the  city, 
supposing  he  had  been  dead. 

20  Howbeit,  as  the  disciples  stood  round  about 
him,  he  rose  up,  and  came  into  the  city:  and  the 
next  day  he  departed  with  Barnabas  to  Derbe. 

21  And  when  they  had  preached  the  gospel  to 
that  city,  and  had  taught  many,  they  returned 
again  to  Lystra,  and  to  Iconium,  and  Antioch, 

22  Confirming  the  souls  of  the  disciples,  and 
exhorting  tlieni  to  continue  in  the  faith,  and  that 
we  must  through  much  tribulation  enter  into  the 
kingdom  of  God. 

23  And  when  they  had  ordained  them  elders  in 
every  church,  and  had  prayed  with  fasting,  they 
commended  them  to  the  Lord,  on  whom  they 
believed. 

24  And  after  they  had  passed  throughout  Pisi- 
dia,  they  came  to  Pamphylia. 

25  And  when  they  had  preached  the  word  in 
Perga,  they  went  down  into  Attalia: 

26  And  thence  sailed  to  Antioch,  from  whence 
they  liad  been  recommended  to  the  grace  of  God 
for  the  work  which  they  fulfilled. 

27  And  when  they  were  come,  and  had  gathered 
tlie  church  together,  they  rehearsed  all  tliat  God 
had  done  with  them,  and  how  he  had  opened  the 
door  of  faith  unto  the  Gentiles. 

28  And  there  they  abode  long  time  with  the 
disciples. 


17  nations  to  walk  in  their  own  ways.  And 
yet  he  left  not  himself  without  witness, 
in  that  he  did  good,  and  gave  you  from 
heaven  rains  and  fruitful  seasons,  filling 

18  your  hearts  with  food  and  gladness.  And 
with  these  sayings  scarce  restrained  they 
the  multitudes  from  doing  sacrifice  unto 
them. 

19  But  there  came  Jews  thither  from 
Antioch  and  Iconium:  and  having  per- 
suaded the  multitudes,  they  stoned  Paul, 
and  dragged  him  out  of  the  city,  suppos- 

20  ing  tliat  he  was  dead.  But  as  the  dis- 
ciples stood  roimd  about  him,  he  rose  up, 
and  entered  into  the  city:  and  on  the 
morrow  he  went  forth  with  Barnabas  to 

21  Derbe.  And  when  they  had  preached  the 
gospel  to  that  city,  and  had  made  many 
disciples,  they  returned  to  Lystra,  and  to 

22  Iconium,  and  to  Antioch,  confirming  the 
souls  of  the  disciples,  exhorting  them  to 
continue  in  the  faith,  and  that  through 
many  tribulations  we  nmst  enter  into  the 

23  kingdom  of  God.  And  when  they  had 
aijpointed  for  them  elders  in  every  church, 
and  had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord,  on  whom  they 

24  had  believed.     And  they  passed  through 

25  Pisidia,  and  came  to  Pamphylia.  And 
when  they  had  spoken  the  word  in  Perga, 

26  they  went  down  to  Attalia ;  and  thence 
they  sailed  to  Antioch,  from  whence  they 
had  been  committed  to  the  grace  of  God 
for  the  work  which   they  had   fulfilled. 

27  And  when  they  were  come,  and  had  gath- 
ered the  church  together,  they  rehearsed 
all  things  that  God  had  done  with  them, 
and  how  that  he   had  opened  a  door  of 

28  faith  unto  the  Gentiles.  And  they  tarried 
no  little  time  with  the  disciples. 


19.  The  occurrence  mentioned  In  this  verse  would  seem,  by  the  language,  to  have  taken  place  shortly  after  the 
attempt  to  sacritice  to  Paul  and  Barnabas,  perhaps  while  the  crowd  were  still  thronging  on  that  occasion.  They 
Stoned  Paul.     See  2  Cor.  11 :  25.     Derbe.     Not  far  from  the  famous  pass  known  as  the  Cilician  gates. 

21.  Made  many  disciples.     The  rapid  growth  of  the  church  should  be  noted. 

23.  And  that  through  many  tribulations.    That  is,  "  and  saying  through  many  tribulations,"  etc. 

33.  Appointed.  The  word  literally  means,  "appointed  by  a  show  of  hands,"  and  thus  refers  to  an  appoint- 
ment by  the  apostles  after  a  choice  by  the  people.  It  is  true  that  the  word  is  frequently  used  for  any  appointment, 
its  etymological  meaning  being  superseded;  but  the  analogy  of  chap.  6:3  would  lead  us  to  use  the  word  here  in  its 
strict  meaning.  Prayer  and  fasting  seem  to  have  accompanied  the  appointment  to  special  functions  in  the  church 
(see  chap.  13:3).  The  Lord,  on  whom  they  had  believed.  Christ.  Perga.  See  chap.  13:13.  Thus  far 
from  Derbe  the  apostles  had  retraced  their  steps.  Hence,  however,  instead  of  sailing  to  Cyprus,  they  go  to  Attalia, 
and  thence  sail  directly  to  Antioch  in  Syria.     Attalia  is  now  Adalia,  the  chief  port  of  the  south  coast  of  Asia  Minor. 

36.  To  Antioch.  They  had  been  probably  eighteen  mouths  absent  on  their  tour.  We  may  put  it  in  the  years 
46  and  47  (see  note  on  chap.  11 :  20). 

37.  A  door  of  faith.  Either  a  door  into  the  Christian  faith,  or  a  door  for  true  faith  to  enter  in.  In  the  latter 
case  it  would  be  a  door  into  Christian  knowledge.    Col.  4  : 3  would  support  the  latter. 

38.  No  little  time.    Perhaps  a  year  or  two. 


Great  dissension  ariseth 


THE    ACTS,    XY 


tinclii: 


circumcision. 


CHAPTER    XV. 

1.  Great  dissension  ariseth  touching  circumcision.  6.  The  apostles  consult  about  it,  22.  and  send  their  determi- 
nation by  letters  to  the  churches.  36.  Paul  and  Barnabas,  thinking  to  visit  the  brethren  together,  fall  at 
strife,  and  depart  asunder. 


1  And  certain  men  which  came  down  from  Ju- 
daea taught  the  brethren,  and  said,  Except  ye  be 
circumcised  after  the  manner  of  Moses,  ye  cannot 
be  saved. 

2  When  therefore  Paul  and  Barnabas  had  no 
small  dissension  and  disputation  with  them,  they 
determined  that  Paul  and  Barnabas,  and  certain 
other  of  them,  should  go  up  to  Jerusalem  unto 
the  apostles  and  elders  about  this  question, 

3  And  being  brought  on  their  way  by  the 
church,  they  passed  through  Phenice  and  Samaria, 
declaring  the  conversion  of  the  Gentiles  :  and 
they  caused  great  joy  unto  all  the  brethren. 

4  And  when  they  were  come  to  Jerusalem,  they 
were  received  of  the  church,  and  of  the  apostles 
and  elders,  and  they  declared  all  things  that  God 
had  done  with  them. 

5  But  there  rose  up  certain  of  the  sect  of  the 
Pharisees  which  believed,  saying.  That  it  was 
needful  to  circumcise  them,  and  to  command  them 
to  keep  the  law  of  Moses. 

6  H  And  the  apostles  and  elders  caiue  together 
for  to  consider  of  this  matter. 

7  And  when  there  had  been  much  disputing, 
Peter  rose  up,  and  said  unto  them,  Men  and 
brethren,  ye  know  how  that  a  good  Avhile  ago 
God  made  choice  among  us,  that  the  Gentiles  by 
my  mouth  should  hear  the  word  of  the  gospel,  and 
believe. 

8  And  God,  wOiich  knoweth  the  hearts,  bare 
them  witness,  giving  them  the  Holy  Ghost,  even 
as  he  did  unto  us ; 

9  And  put  no  difference  between  us  and  them, 
purifying  their  hearts  by  faith. 

10  Now  therefore  why  tempt  ye  God,  to  put  a 
yoke  upon  the  neck  of  the  disciples,  which  neither 
our  fathers  nor  we  were  able  to  bear  ? 

11  But  we  believe  that  through  the  grace  of  the 
Lord  Jesus  Christ  we  shall  be  saved,  even  as  they. 

12  1  Then  all  the  multitude  kept  silence,  and 
gave  audience  to  Barnabas  and  Paul,  declaring 
what  miracles  and  wonders  God  had  wrought 
among  the  Gentiles  by  them. 


1  And  certain  men  came  down  from 
Jud^a  and  taught  the  brethren,  saying, 
Except   ye  be  circumcised  after  the  cus- 

2  tom  of  Moses,  ye  cannot  be  saved.  And 
when  Paul  and  Barnabas  had  no  small 
dissension  and  questioning  with  them, 
the  brethren  appointed  that  Paul  and  Bar- 
nabas, and  certain  other  of  them,  should 
go  up  to  Jerusalem  unto  the  apostles  and 

3  elders  about  this  question.  They  there- 
fore, being  brought  on  their  way  by  the 
church,  passed  through  both  Phoenicia 
and  Samaria,  declaring  the  conversion  of 
the  Gentiles  :   and  they  caused  great  joy 

4  unto  all  the  brethren.  And  when  they 
were  come  to  Jerusalem,  they  were  re- 
ceived of  the  church  and  the  apostles  and 
the  elders,  and  they  rehearsed  all  things 

5  that  God  had  done  with  them.  But  there 
rose  up  certain  of  the  sect  of  the  Phari- 
sees who  believed,  saying,  It  is  needful  to 
circumcise  them,  and  to  charge  them  to 
keep  the  law  of  Moses. 

G  And  the  apostles  and  the  elders  were 
gathered  together  to  consider  of  this  mat- 

7  ter.  And  ^\'hen  there  had  been  much  ques- 
tioning, Peter  rose  up,  and  said  unto  them, 

Brethien,  ye  know  how  that  ^  a  good 
while  ago  God  made  choice  among  you, 
that  by  my  mouth  the  Gentiles  should 
hear  the  word  of  the  gospel,  and  believe. 

8  And  God,  which  knoweth  the  heart,  bare 
them  witness,  giving  them  the  Holy  Ghost, 

9  even  as  he  did  unto  us ;  and  he  made  no 
distinction  between  us  and  them,  cleansing 

10  their  hearts  by  faith.  Now  therefore  why 
tempt  ye  God,  that  ye  should  put  a  yoke 
upon  the  neck  of  the  discii>les,  wliich 
neither  our  fathers  nor  we  were   able  to 

11  bear?  But  we  believe  that  we  shall  be 
saved  through  the  grace  of  the  Lord 
Jesus,  in  like  manner  as  they. 

12  And  all  the  multitude  kept  silence;  and 


Gr.  from  early  days. 


1.  TiiiiKlit  the  brethren.     Taught  the  Gentile  Chiislians. 

2.  Certain  other  of  them;  i.e.,  of  the  Antloch  church.  Those  who  think  the  visit  of  Taul  to  Jerusalem, 
mentioued  in  Gal.  2 : 1,  is  the  same  as  this,  will,  of  course,  see  Titus  as  one  of  these.  It  seems  better  to  suppose  that 
Paul's  visit  to  Jerusalem  with  Barnabas  (chap.  11:30,  and  12:25)  is  the  Galatian  visit,  as  in  Gal.  2:1  the  apostle 
seems  to  give  ihafimt  visit  to  Jerusalem  after  his  retirement  to  Cilicia  (Gal.  1 :  21).  If  this  be  so,  then  Peter's  visit 
to  Antioch,  when  Paul  withstood  him  (Gal.  2:11),  is  to  be  inserted  here  between  chaps.  14  and  15. 

3.  lieinc;  brought  on  their  way  by  the  church.  An  escort  accompanied  them  some  distance, —  a  mark  of 
respect  common  in  the  East.    Phoenicia.    See  chap.  11 :  19. 

6.  The  action  of  this  verse  seems  to  have  occurred  .it  a  preliminary  meeting  of  the  church  in  Jerusalem,  convened 
to  hear  the  missionary  news.  The  report  of  this  news  called  out  the  very  .ludaizing  doctrine  which  the  delegation 
from  Antioch  came  to  submit  to  the  apostles  and  elders.  That  doctrine  was  discussed  and  decided  against  at  another 
meeting  of  apostles  and  elders,  called  for  the  purpose  of  considering  it. 

7^  A  {food  while  ago.  This  council  was  probably  in  A.D.  49.  The  conversion  of  Cornelius  was  probably  in 
A.D.  42,  seven  years  before. 

8.  Giving  them  the  Holy  Ghost  in  his  miraculous  manifestations  (chap.  10:4G).  Tempt  ye  God.  Doing 
an  evil  is  tempting  or  trying  or  testing  (Jod,  whether  he  will  punish  it  or  not. 

11 .  In  like  manner  as  tliey  think. 

13.  Paul  and  Barnabas  show  that  God  hud  borne  witness  to  the  correctness  of  their  conduct  in  establishing 
churches  without  Jewish  rites. 


294 


James's  exhortation 


THE    ACTS,    XV. 


to  the  brethren. 


13  If  And  after  they  had  held  their  peace,  James 
answered,  saying,  Men  and  brethren,  hearken 
unto  me: 

14  Simeon  hath  declared  how  God  at  the  first 
did  visit  the  Gentiles,  to  take  out  of  them  a  people 
for  his  name. 

15  And  to  this  agree  the  words  of  the  prophets; 
as  it  is  written, 

16  After  this  I  will  return,  and  will  build  again 
the  tabernacle  of  David,  which  is  fallen  down; 
and  I  will  build  again  the  ruins  thereof,  and  1 
will  set  it  up: 

17  That  the  residue  of  men  might  seek  after 
the  Lord,  and  all  the  Gentiles,  upon  whom  my 
name  is  called,  saith  the  Lord,  who  doeth  all 
these  things. 

18  Knovvn  unto  God  are  all  his  works  from  the 
beginning  of  the  world. 

IS)  Wherefore  my  sentence  is,  that  we  trouble 
not  them,  which  from  among  the  Gentiles  are 
turned  to  God: 

20  But  that  we  write  unto  them,  that  they 
abstain  from  pollutions  of  idols,  and  from  forni- 
cation, and ./Vo//i  things  strangled,  and  fi-om  blood. 

21  For  Moses  of  old  time  hath  in  every  city 
them  that  preach  him,  being  read  in  the  syna- 
gogues every  sabbath  day. 

22  Then  pleased  it  the  apostles  and  elders,  with 
the  whole  church,  to  send  chosen  men  of  their 
own  company  to  Antioch  with  Paul  and  Barnabas; 
namely,  Judas  surnamed  Barsabas,  and  Silas, 
chief  men  among  the  brethren: 

23  And  they  wrote  letters  by  them  after  this 
manner  ;  The  apostles  and  elders  and  brethren 
send  greeting  unto  the  brethren  which  are  of  the 
Gentiles  in  Antioch  and  Syria  and  Cilicia: 

24  Forasmuch  as  we  have  heard,  that  certain 
which  went  out  from  us  have  troubled  you  with 
words,  subverting  your  souls,  saying,  Ye  must  be 
circumcised,  and  keep  the  law:  to  whom  we  gave 
no  .sHc/i  commandment: 

2-^  It  seemed  good  unto  us,  being  assembled 
with  one  accord,  to  send  chosen  men  unto  you 
with  our  beloved  Barnabas  and  Paul, 

26  Men  that  have  hazarded  their  lives  for  the 
name  of  our  Lord  Jesus  Christ. 


they  hearkened  unto  Barnabas  and  Paul 
rehearsing  what  signs  and  wonders  God 
had  wrought  among  the  Gentiles  by  them. 

13  And  after  tliey  had  held  their  peace,  James 
answered,  saying, 

14  Brethren,  hearken  unto  me :  Symeon 
hath  rehearsed  how  first  God  did  visit  the 
(Gentiles,  to  take  out  of  them  a  people  for 

1.5  his  name.  And  to  this  agree  the  words 
of  the  prophets;  as  it  is  wntten, 

16  After  these  things  I  will  return. 

And  1  will  build  again  the  tabernacle  of 

David,  wliich  is  fallen; 
And  I  will  Iniild  again  the  ruins  thereof. 
And  1  Mill  set  it  up : 

17  That  the  residue  of  men  may  seek  after 

the  Ijord, 
And  all  the  Gentiles,  upon  whom  my 

name  is  called, 
Saitli    the    Lord,    ^  who    maketh    these 

18  things   known  from  the  beginning  of 
the  world. 

19  Wherefore  my  judgement  is,  that  we  trou- 
ble not  them  which  from  among  the  Gen- 

20  tiles  turn  to  God  ;  but  that  we  ^  write 
unto  them,  that  they  abstain  from  the 
pollutions  of  idols,  and  from  fornication, 
and   from   what    is    strangled,   and   from 

21  blood.  For  Moses  from  generations  of 
old  hath  in  every  city  them  that  preach 
him,  being  read  in  the  synagogues  every 
sabbath. 

22  Then  it  seemed  good  to  the  apostles 
and  the  elders,  with  the  whole  church,  to 
choose  men  out  of  their  company,  and  send 
them  to  Antioch  with  Paul  and  Barna- 
bas; namely,  Judas  called  Barsabbas,  and 

23  Silas,  chief  men  among  the  brethren  :  and 
they  wrote  thus  by  them.  The  apostles 
and  the  elder  brethren  unto  the  brethren 
which  are  of  the  Gentiles  in  Antioch  and 

24  Syria  and  Cilicia,  greeting:  Forasmuch 
as  we  have  heard  that  certain  ^  which 
went  out  from  us  have  troubled  you  with 
words,  subverting  your  souls;   to   whom 

25  we  gave  no  commandment  ;    it    seemed 


Or,  who  doeth  these  things  which  were  k?wwn. 


Or,  eiijoin  them, 
out. 


3  Some  ancient  authorities  omit  which  went 


13.  Jaines,  the  son  of  Alphaeus,  the  author  of  the  epistle.  He  appears  to  have  held  a  most  prominent  position 
among  the  apostles  (see  chap.  12  :  17,  and  21 :  18).  As  he  was  "  the  Lord's  brother  "  (Gal.  1 ;  19),  or  cousin,  according 
to  the  rtesh,  this  may  have  been  a  reason  for  this  prominence. 

14.  Syineon.    The  same  as  Simon  (see  2  Pet.  1.1). 

16,  17.  Quoted  from  Amos  9  :  11,  12.  The  quotation  (as  usually)  is  based  on  the  Greek  (Septuagint)  version  of 
the  Old-Testament  Scriptures.     This  version  is  often,  as  here,  paraphrastic. 

18.  Who  luaketh  these  things  known  from  the  beginning  of  the  world.  Rather,  "who  doeth  these 
things,  —  things  known  from  of  old."  The  "  things  known  from  of  old  "  are  not  in  the  Septuagint.  They  are  added 
by  .James,  who  asserts  that  the  coming  in  of  the  Gentiles  eventually  was  known  long  before  from  the  Scriptures. 

20.  This  should  read,  "  from  the  pollutions  which  come  from  idols,  and  fornication,  and  strangled  meat,  and 
blood."  Idolatry  and  fornication  were  the  sins  abounding  on  every  side,  and  not  deemed  sins  by  the  mass  of  men. 
The  Gentile  Christians  were  to  guard  against  contamination  from  these  sources.  The  strangled  meat  and  blood  were 
used  in  the  idol-feasts,  and  the  Mosaic  law  also  forbade  the  use  of  blood  as  food.  So  there  were  two  reasons  why 
the  Gentile  Christians  should  abstain  from  these, — that  they  might  not  be  drawn  into  idolatry,  and  that  they  might 
not  unnecessarily  shock  their  brethren,  the  Jewish  Christians.  Thus,  the  last  two  items  were  temporary,  the  first 
two  permanent  as  regarding  actual  eins. 

31.  This  is  an  argument  for  forbearance  on  the  last  two  points :  thus,  "  Let  the  Gentile  Christians  yield  some- 
what to  .Jewish  prejudices,  because  Jews  are  scattpred  all  over,  constantly  reading  the  law;  and  it  is  well  not  to 
drive  them  off  gratuitously  from  hearing  the  gospel  by  stiff  conduct  in  things  indifferent. 

22.  If  apostles  and  elders  and  the  whole  church  joined  in  promulgation  of  a  rule,  priestcraft  must  have  been 
unknown. 

23.  In  Antioch  and  Syria  and  Cilicia.  And  yet  doubtless  intended  for  all  Gentile  countries  where  Jews 
abounded. 

24.  Subverting.  Rather,  "  unsettling."  From  the  beginning,  the  church  has  had  troublers  within  Its  own  pale, 
who  move  without  authority,  and  affect  to  be  holler  than  the  rest. 


295 


The  case  of  Gentile 


THE    ACTS,    XV. 


converts  decided, 


27  We  have  sent  therefore  Judas  and  Silas, 
who  shall  also  tell  you  the  same  things  by 
mouth. 

28  For  it  seemed  good  to  the  Holy  Ghost,  and 
to  us,  to  lay  upon  you  no  greater  burden  than 
these  necessary  things; 

29  That  ye  abstain  from  meats  offered  to  idols, 
and  from  blood,  and  from  things  strangled,  and 
from  fornication:  from  which  If  ye  keep  your- 
selves, ye  shall  do  well.     Fare  ye  well. 

30  So  when  they  were  dismissed,  they  came  to 
Antioch :  and  when  they  had  gathered  the  multi- 
tude together,  they  delivered  the  epistle: 

31  Which  when  they  had  read,  they  rejoiced  for 
the  consolation. 

32  And  Judas  and  Silas,  being  prophets  also 
themselves,  exhorted  the  brethren  with  many 
words,  and  confirmed  them. 

33  And  after  they  had  tarried  there  a  space, 
they  were  let  go  in  peace  from  the  brethren  unto 
the  apostles. 

34  Notwithstanding  it  pleased  Silas  to  abide 
there  still. 

35  Paul  also  and  Barnabas  continued  in  Anti- 
och, teaching  and  preaching  the  word  of  the  Lord, 
with  many  others  also. 

36  II  And  some  days  after  Paul  said  unto  Bar- 
nabas, Let  us  go  again  and  visit  our  brethren  in 
every  city  where  we  have  preached  the  word  of 
the  Lord,  and  see  how  they  do. 

37  And  Barnabas  determined  to  take  with  them 
John,  whose  surname  was  Mark. 

38  But  Paul  thought  not  good  to  take  him  with 
them,  who  departed"  from  them  from  Pamphylia, 
and  went  not  with  them  to  the  work. 

.39  And  the  contention  was  so  sharp  between 
them,  that  they  departed  asunder  one  from  the 
other  :  and  so  Barnabas  took  Mark,  and  sailed 
unto  Cyprus; 

40  And  Paul  chose  Silas,  and  departed,  being 
reconimended  by  the  brethren  unto  the  grace  of 
God. 

41  And  he  went  through  Syria  and  Cilicia,  con- 
firming the  churches. 


good  unto  us,  having  come  to  one  accord, 
to  choose  out  men  and  send  them  unto 
you  with  our  beloved  Barnabas  and  Paul, 
men  that  have  hazarded  their  lives  for  the 
name  of  our  Lord  Jesus  Christ.  We 
have  sent  therefore  Judas  and  Silas,  who 
themselves  also  shall  tell  you  the  same 
things  Ijy  word  of  mouth.  For  it  seemed 
good  to  the  Holy  Ghost,  and  to  us,  to  lay 
upon  you  no  greater  burden  than  these 
necessary  things ;  that  ye  abstain  from 
things  sacrificed  to  idols,  and  from  blood, 
and  from  things  strangled,  and  from  for- 
nication ;  from  which  if  ye  keep  your- 
selves, it  shall  be  well  with  you.  Fare  ye 
well. 

So  they,  when  they  were  dismissed, 
came  down  to  Antioch;  and  having  gath- 
ered the  nuiltitude  together,  they  delivered 
the  epistle.  And  when  they  had  read  it, 
they  rejoiced  for  the  *  consolation.  And 
Judas  and  Silas,  being  themselves  also 
prophets,  ^  exhorted  the  brethren  with 
many  words,  and  confirmed  them.  And 
after  they  had  spent  some  time  there,  they 
were  dismissed  in  peace  from  the  brethren 
unto  those  that  had  sent  them  forth.^ 
But  Paul  and  Barnabas  tarried  in  Antioch, 
teaching  and  preaching  the  word  of  the 
Lord,  with  many  others  also. 

And  after  some  days  I'aul  said  unto 
Barnabas,  Let  us  return  now  and  visit 
the  brethren  in  every  city  wherein  we 
proclaimed  the  word  of  the  Lord,  and  see 
how  they  fare.  And  Barnabas  was  minded 
to  take  with  them  John  also,  who  was 
called  Mark.  But  Paul  thought  not  good 
to  take  with  them  him  who  withdrew 
from  them  from  Pamphylia,  and  went  not 
with  them  to  tlie  work.  And  there  arose 
a  sharp  contention,  so  that  they  parted 
asunder  one  from  the  other,  and  Barnabas 
took  Mark  with  him,  and  sailed  away  unto 
Cyprus;  but  Paul  chose  Silas,  and  went 
forth,  being  commended  by  the  brethren 
to  the  grace  of  the  Lord.  And  he  went 
through  Syria  and  Cilicia,  confirming  the 
churches. 


'  Or,  exhortation.    ^  Or,  comforted.    ^  Some  ancient  authorilics  insert,  with  variations,  vei'se  34,  £ut  it  seemed  good 

unto  iHitas  to  abide  there. 

26.  Men  tliat  have  hazarded.     This  refers  to  Paul  and  Barnabas,  not  to  the  chosen  men  with  them. 

28.  To  tlie  Holy  Ghost,  and  to  us.  There  is  nothing  like  jiresumiJlion  in  this.  It  is  "  to  the  Holy  Ghost  in 
us,  and  speaking  by  us."     Hence  the  force  of  the  words  sent  to  Antioch. 

29.  Fioin  which  if  ye  keep  yourselves,  it  shall  be  well  with  you.  This  sounds  as  if  all  Christian 
duty  were  comprised  in  these  injunctions.    It  should  read,  "  from  which  ye  will  do  well  to  keep  yourselves." 

.31.  Consolation.     Better,  "  encouragement." 

32.  Kxhorted.     Better,  "  encouraged." 

.34.  The  exclusion  of  the  thirty-fourth  verse  by  the  Revised  Version  is  in  accordance  with  overwhelming  MS. 
authority. 

3.5,  With  many  others  also.    The  church  was  well  supplied  with  zealous  teachers. 

36.  After  some  days.  An  indefinite  expression,  equally  fit  for  a  week  or  a  year.  This  second  missionary 
journey  of  I'aul  begins  in  A.D.  .50,  vi-e  may  conjecture. 

38.  Who  withdrew  from  them.     See  chap.  13  :  13. 

39.  A  sharp  contention.     The  Greek  word  almost  implies  a  sinful  altercation. 

41.  Paul's  route  was  northward  from  Antioch,  and  then  westward  into  his  own  country,  Cilicia,  whence  he  had 
come  to  Antioch  six  years  before,  and  where  he  had  labored  for  ten  years  in  evangelizing  that  country.  From 
Cilicia  he  probably  passed  through  the  range  of  Taurus  by  the  defile  known  as  the  Ciliciau  gates,  northward  to  Derbe 
and  Lyslra  (see  chap.  14  :  6). 

296 


Paul  called  to  preach  the  gospel 


THE    ACTS,    XVI. 


to  the  Macedonians. 


CHAPTER    XVI. 

1.  Paul  having  circnmcised  Timothy,  7.  and  being  called  by  the  Spirit  from  one  country  to  another,  14.  converteth 
Lydia,  16.  casteth  out  a  spirit  of  divination.  19.  For  which  cause  he  and  Silas  are  whipped  and  imprisoned. 
26.  The  prison  doors  are  opened.     31.  The  jailor  is  converted,  37.  and  they  are  delivered. 


1  Thex  came  he  to  Derbe  and  Lystra:  and,  be- 
hold, a  certain  disciple  was  there,  named  Timo- 
theus,  the  son  of  a  certain  woman,  which  was  a 
Jewess,  and  believed;  but  his  father  ivas  a  Greek: 

2  Which  was  well  reported  of  by  the  brethren 
that  were  at  Lystra  and  Iconium. 

3  Him  wouhl  Paul  have  to  go  forth  with  him; 
and  took  and  circumcised  him  because  of  the  Jews 
which  were  in  those  quarters :  for  they  knew  all 
that  his  father  was  a  Greek. 

4  And  as  they  went  through  the  cities,  they 
delivered  them  the  decrees  for  to  keep,  that  were 
ordained  of  the  apostles  and  elders  which  were  at 
Jerusalem. 

5  And  so  were  the  churches  established  in  the 
faith,  and  increased  in  number  daily. 

6  Now  when  they  had  gone  throughout  Phrygia 
and  the  region  of  Galatia,  and  were  forbidden  of 
the  Holy  Ghost  to  preach  the  word  in  Asia, 

7  After  they  were  come  to  Mysia,  they  assayed 
to  go  into  Bithynia :  but  the  Spirit  suffered  them 
not. 

8  And  they  passing  by  Mysia  came  down  to 
Troas. 

9  And  a  vision  appeared  to  Paul  in  the  night; 
There  stood  a  man  of  Macedonia,  and  prayed 
hijn,  saying.  Come  over  into  Macedonia,  and  help 
us. 

10  And  after  he  had  seen  the  vision,  immediately 
we  endeavoured  to  go  into  Macedonia,  assuredly 
gathering  that  the  Lord  had  called  us  for  to  preach 
the  gospel  unto  them. 

11  Therefore  loosing  from  Troas,  we  came  with 
a  straight  course  to  Samothracia,  and  the  next 
day  to  Neapolis; 

12  And  from  thence  to  Philippi,  which  is  the 
chief  city  of  that  part  of  Macedonia,  and  a  col- 
ony: and  we  were  in  that  city  abiding  certain 
days. 


1  And  he  came  also  to  Derbe  and  to 
Lystra:  and  behold,  a  certain  disciple  was 
there,  named  Timothy,  the  son  of  a  Jewess 
which    believed;    but    his    father  was   a 

2  Greek.  The  same  was  well  reported  of 
by  the  brethren  that  were  at  Lystra  and 

3  Iconium.  Him  would  Paul  have  to  go 
forth  with  him ;  and  he  took  and  circum- 
cised him  because  of  the  Jews  that  were 
in  those  parts :  for  they  all  knew  that  his 

4  father  was  a  Greek.  And  as  they  went 
on  their  way  through  the  cities,  they 
delivered  them  the  decrees  for  to  keep, 
which  had  been  ordained  of  the  apostles 

5  and  elders  that  were  at  Jerusalem.  So 
the  churches  were  strengthened  in  the 
faith,  and  increased  in  number  daily. 

6  And  they  went  through  the  region  of 
Phrygia  and  Galatia,  having  been  forbid- 
den of  the  Holy  Ghost  to  speak  the  word 

7  in  Asia ;  and  when  they  were  come  over 
against  Mysia,  they  assayed  to  go  into 
Bithynia;  and  the  Spirit  of  Jesus  suffered 

8  them  not;  and  passing  by  Mysia,  they 

9  came  down  to  Troas.  And  a  vision  ap- 
peared to  Paul  in  the  night;  There  was  a 
man  of  Macedonia  standing,  beseeching 
him,  and  saying,  Come  over  into  Macedo- 

10  nia,  and  help  us.  And  when  he  had  seen 
the  vision,  straightway  we  sought  to  go 
forth  into  Macedonia,  concluding  that 
God  had  called  us  for  to  preach  the  gospel 
unto  them. 

11  Setting  sail  therefore  from  Troas,  we 
made   a  straight  course  to  Samothrace, 

12  and  the  day  following  to  Xeapohs;  and 
from  thence  to  Philippi,  which  is  a  city 
of  Macedonia,  the  first  of  the  district,  a 
Eoman  colony:  and  we  were  in  this  city 


I.  His  father  was  a  Greek.  Hence  he  had  not  been  circumcised.  Timothy  was  evidently  of  Lystra.  The 
"  there  "  refers  to  the  nearer  noun. 

3.  Because  of  the  Jews  that  were  in  those  parts.  In  order  to  avoid  hurting  their  prejudices  in  things 
indifferent.  If  the  Jews  had  demanded  it  as  a  duty,  Paul  would  have  refused.  See  his  conduct  with  r-egard  to  Titus 
(Gal.  2:3,  4). 

6,  7.  The  course  of  the  apostles  from  Lystra  was,  probably,  west  and  north  to  Iconium  and  Antioch  (in  Pisidia), 
then  north  and  east  to  Ancyra  and  Gordium,  then  west  to  Troas;  the  Spirit  not  permitting  them  to  go  south  of  that 
last  course  to  the  province  of  Asia,  nor  north  to  the  province  of  Bithynia.     Mysia  originally  did  not  touch  Bithynia. 

8.  Troas,  or  Alexandria  Troas  (now  Eski-Stamboul),  was  a  city  of  consequence,  having  the  dignity  of  a  Roman 
colonia.  It  was  situated  on  the  seacoast,  nearly  opposite  the  island  of  Tenedos.  It  was  built  by  AnLigonus,  one  of 
Alexander's  successors,  about  throe  hundred  and  fifty  years  before  the  apostle's  visit. 

9.  Macedonia  lay  north  of  Greece,  and  west  of  Thrace.  It  had  formerly  been  a  small  district  by  the  river 
Axius;  but  Philip,  father  of  Alexander  the  Great,  had  extended  its  boundaries  on  all  sides  till  it  became  a  powerful 
state;  and  Alexander  made  its  name  distinguished.     lathe  apostle's  time,  Macedonia  included  Thrace. 

II.  We  made  a  straight  course.  Notice  the  first  person.  Luke  was  now  a  companion  with  Paul,  Silas, 
and  Timothy.  He,  perhaps,  joined  him  at  Troas.  Samothrace.  A  large  island  in  the  north  part  of  the  ^gean 
Sea.  It  is  exceedingly  hitrh,  its  highest  peak  reaching  above  five  thousand  feet.  It  was  famed  as  one  of  the  chief 
seats  of  the  worship  of  the  Cabeiri,  —  gods  of  a  peculiar  mystical  character.  Neapolis.  The  port  of  Philippi,  and 
about  ten  miles  from  it.    The  distance  across  from  Troas  was  about  one  hundred  and  seventy  miles. 

13.  Philippi  was  built  and  named  by  Philip  of  Macedon,  father  of  Alexander  the  Great.  Near  it  Brutus  and 
Cassius  were  defeated  by  Antony.  It  was  a  fine  city,  and  enjoyed  the  privilege  of  being  a  Roman  colonia.  It  was 
beautifully  situated  on  the  westerly  slope  of  a  long  range  of  heights.  Which  is  a  city  of  Macedonia,  the  first 
of  the  district.  Rather,  "which  is  a  first  [i.e.,  prominent]  city  of  the  district  of  Macedonia."  A  Konian 
colony.  Not  a  colony  in  the  Greek  sense,  but  a  city  with  Roman  laws,  language,  and  coin,  having  peculiar  privi- 
leges and  distinctions. 


297 


The  conversion  of  Lydia 


THE    ACTS,    XVI. 


Ler  household. 


13  And  on  the  sabbath  we  went  out  of  the  city 
by  a  river  side,  where  prayer  was  wont  to  be  made; 
and  we  sat  down,  and  spake  unto  the  women  which 
resorted  thither. 

14  H  And  a  certain  woman  named  Lydia,  a 
seller  of  purple,  of  the  city  of  Thyatira,  which 
worshipped  God,  heard  tis :  whose  heart  the  Lord 
opened,  that  she  attended  unto  the  things  which 
were  spoken  of  Paul. 

15  And  when  she  was  baptized,  and  her  house- 
hold, she  besought  ?(.s,  saying.  If  ye  have  judged 
me  to  be  faithful  to  the  Lord,  come  into  my  house, 
and  abide  there.     And  she  constrained  us. 

16  H  And  it  came  to  pass,  as  we  went  to  prayer, 
a  certain  damsel  possessed  with  a  spirit  of  divina- 
tion met  us,  which  brought  her  masters  much  gain 
by  soothsaying: 

17  The  same  followed  Paul  and  us,  and  cried, 
saying,  These  men  are  the  servants  of  the  most 
high  God,  whicli  shew  unto  us  the  way  of  salva- 
tion. 

18  And  this  did  she  many  days.  But  Paul, 
being  grieved,  turned  and  said  to  the  spirit,  I  com- 
mand thee  in  the  name  of  .Jesus  Christ  to  come 
out  of  her.     And  he  came  out  the  same  hour. 

19  And  when  her  masters  saw  that  the  hope  of 
their  gains  was  gone,  they  caught  Paul  and  tSilas, 
and  drew  them  into  the  marketplace  imto  the 
rulers, 

20  And  brought  them  to  the  magistrates,  saying. 
These  men,  being  Jews,  do  exceedingly  trouble 
our  city, 

21  And  teach  customs,  which  are  not  lawful  for 
us  to  receive,  neither  to  observe,  being  Romans. 

22  And  the  multitude  rose  up  together  against 
them :  and  the  magistrates  rent  off  their  clothes, 
and  commanded  to  beat  them. 

2S  And  when  they  had  laid  many  stripes  upon 
them,  they  cast  them  into  prison,  charging  the 
jailor  to  keep  them  safely : 

24  Who,  having  received  such  a  charge,  thrust 
them  into  the  inner  prison,  and  made  their  feet 
fast  in  the  stocks. 

2.5  IT  And  at  midnight  Paul  and  Silas  prayed, 
and  sang  praises  unto  God:  and  the  prisoners 
lieard  them. 


13  tarrying  certain  days.  And  on  the  sab- 
bath day  we  went  forth  without  the  gate 
by  a  river  side,  where  we  supposed  there 
was  a  place  of  prayer;  and  we  sat  down, 
and  spake  unto  the  women  which  were 

14  come  together.  And  a  certain  woman 
named  Lydia,  a  seller  of  purple,  of  the 
city  of  Thyatira,  one  that  worshipped 
God,  heard  us:  whose  heart  the  Lord 
opened,    to   give   heed    imto    the    things 

15  which  were  spoken  by  Paul.  And  when 
she  was  baptized,  and  her  household,  she 
besought  us,  saying.  If  ye  have  judged  me 
to  be  faithful  to  the  Lord,  come  into  my 
house,  and  abide  there.  And  she  con- 
strained us. 

16  And  it  came  to  pass,  as  we  were  going 
to  the  place  of  prayer,  that  a  certain  maid 
having  i  a  spirit  of  divination  met  us, 
which  brouglit  her  masters  much  gain  by 

17  soothsaying.  The  same  following  after 
Paul  and  us  cried  out,  saying.  These  men 
are  '■^  servants  of  the  Most  High  God, 
which  proclaim  unto  you  ^  the  way  of  sal- 

18  vation.  And  this  she  did  for  many  days. 
But  Paul,  being  sore  troubled,  turned  and 
said  to  the  spirit,  I  charge  thee  in  the 
name  of  Jesus  Christ  to  come  out  of  her. 
And  it  came  out  that  very  hour. 

19  But  when  her  masters  saw  that  the 
hope  of  their  gain  was  *  gone,  they  laid 
hold  on  Paul  and  Silas,  and  dragged  them 
into  the  marketplace   before  the  rulers, 

20  and  when  they  had  brought  them  unto 
the  6  magistrates,  they  saM,  These  men, 
being  Jews,  do   exceedingly  trouble   our 

21  city,  and  set  forth  customs  whicli  it  is  not 
lawful  for  us  to  receive,   or  to   observe, 

22  being  Romans.  And  the  multitude  rose 
up  together  against  them :  and  the  ^  magis- 
trates rent  their  garments  off  them,  and 

23  commanded  to  beat  them  with  rods.  And 
when  they  had  laid  many  stripes  upon 
them,  they  cast  them  into  prison,  charging 

24  the  jailor  to  keep  them  safely :  who,  hav- 
ing received  such  a  charge,  cast  them  into 
the  inner  prison,  and  made  their  feet  fast 

25  in  the  stocks.  13ut  about  midnight  Paul 
and  Silas  were  praying  and  singing  hymns 


Gr.  a  spirit,  a  Python.    ^  Gr.  bond-servants.    ^  Or,  a  leay.    *  Gr.  come  out.    ^  Gr.  privtors. 


13.  A  river  side.  One  of  the  small  streams  which  run  westward,  and  form  the  Angites.  We  supposed. 
This  has  the  support  of  the  four  oldest  uncials  as  against  the  old  reading,  "  was  wont,''  etc.  Women.  Where 
were  the  men  ? 

14.  Named  Lydia.  So  called  by  the  people  of  Philippi,  probably,  because  she  came  from  Lydia.  A  seller 
of  purple  garments.  Thyatira  was  a  city  of  note  in  Lydia  (Asia  Minor).  The  Lydian  purple  was  famous. 
That  worshipped  Ood.     She  was  a  Gentile  proselyte  to  Judaism. 

16.  Having  a  spirit  of  divination.  Literally,  "  having  a  spirit,  a  Python."  Python  was  a  name  of  Apollo 
(from  the  dragon  Python  he  was  said  to  have  slain),  and  Apollo  was  god  of  the  onacles.  Hence  "a  spirit  Python  " 
is  a  spirit  of  divination.  This  girl  was  probably  an  organ  of  an  evil  spirit,  like  the  many  cases  recorded  in  the 
Gospels.  She  may  have  been  permitted  by  God  to  foretell  some  future  events;  or,  more  probably,  she  may  have 
been  taught  by  the  Devil  to  make  shrewd  guesses  regarding  the  future. 

17.  Paul  and  us.  Here  the  first  person  ceases,  till  we  come  to  chap.  20:5.  Hence  we  conclude  that  Luke 
became  separated  from  Paul  and  Silas:  those  leaving  Philippi  after  their  imprisonment  (verse  40),  and  Luke  remain, 
ing  in  Philippi  to  guide  the  young  Church  there.  The  cry  of  this  woman  (or  of  the  demon  in  her)  was,  like  the 
testimony  given  by  demons  to  our  Lord,  given  to  detract  from  the  reputation  of  the  apostles,  and  excite  the  multitude 
against  them. 

20.  Notice  how  Jeicsin  this  verse,  and  Romans  in  the  next,  are  contrasted.  Jews  were  evidently  in  bad  odor 
in  Philippi,  probably  in  imitation  of  Rome,  whence  Cl.iudius  had  expelled  them. 

21.  The  charge  was  the  utterance  of  such  as  desired  to  appear  intensely  lioraan,  and  it  was  untrue. 

22.  To  beat  them  with  rods.     Not  knowing  that  Paul  was  a  Roman  citizen. 
24.  Special  care  iu  their  imprisonment. 


The  conversion 


THE    ACTS,    XYl. 


of  the  jailor. 


26  And  suddenly  there  was  a  great  earthquake, 
so  that  the  foundatious  of  the  prison  were  sliaken : 
and  immediately  all  the  doors  were  opened,  and 
every  one's  bands  were  loosed. 

27  And  the  keeper  of  the  prison  awaking  out 
of  his  sleep,  and  seeing  the  prison  doors  open,  he 
drew  out  his  sword,  and  would  have  killed  himself, 
supposing  that  the  prisoners  had  been  fled. 

28  But  Paul  cried  with  a  loud  voice,  saying,  Do 
thyself  no  harm :  for  we  are  all  here. 

29  Then  he  called  for  a  light,  and  sprang  in,  and 
came  trembling,  and  fell  down  before  Paul  and 
Silas, 

30  And  brought  them  out,  and  said,  Sirs,  what 
must  I  do  to  be  saved  ? 

31  And  they  said.  Believe  on  the  Lord  Jesus 
Christ,  and.  thou  shalt  be  saved,  and  thy  house. 

32  And  they  spake  unto  him  the  word  of  the 
Lord,  and  to  all  that  were  in  his  house. 

33  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes;  and  was  baptized, 
he  and  all  his,  straightway. 

34  And  when  he  had  brought  them  into  his 
house,  he  set  meat  before  them,  and  rejoiced, 
believing  in  God  with  all  Iiis  house. 

35  And  when  it  was  day,  the  magistrates  sent 
the  Serjeants,  saying,  Let  those  men  go. 

36  And  the  keeper  of  the  prison  told  this  say- 
ing to  Paul,  The  magistrates  have  sent  to  let  you 
go:  now  therefore  depart,  and  go  in  peace. 

37  But  Paul  said  unto  them,  They  have  beaten 
us  openly  uncondemned,  being  Romans,  and  have 
cast  us  into  prison;  and  now  do  they  thrust  vis  out 
privily  ?  nay  verily;  but  let  them  come  themselves 
and  fetch  us  out. 

38  And  the  Serjeants  told  these  words  unto  the 
magistrates:  and  they  feared,  when  they  heard 
that  they  were  Romans. 

39  And  they  came  and  besought  them,  and 
brought  them  out,  and  desired  them  to  depart  out 
of  the  city. 

40  And  they  went  out  of  the  prison,  and  entered 
into  the  hou.se  of  Lydia:  and  when  they  had  seen 
the  brethren,  they  comforted  them,  and  de- 
parted. 


unto  God,  and  the  prisoners  were  listening 

26  to  them ;  and  suddenly  there  was  a  great 
earthquake,  so  that  the  foundations  of  the 
prison-house  were  shaken:  and  immedi- 
ately all  tlie  doors  were  opened ;  and  every 

27  one's  bands  were  loosed.  And  the  jailor 
being  roused  out  of  sleep,  and  seeing  the 
prison  doors  ojien,  drew  his  sword,  and 
was  about  to  kill  himself,  supposing  that 

28  the  prisoners  had  escaped.  But  Paul 
cried  with  a  loud  voice,  saying,  Uo  thyself 

29  no  harm:  for  we  are  all  here.  And  he 
called  for  lights,  and  sprang  in,  and, 
trembling  for  fear,  fell  down  before  Paul 

30  and  Silas,  and  brought  them  out,  and  said, 

31  Sirs,  what  must  I  do  to  be  saved  ?  An(l 
they  said.  Believe  on  the  Lord  Jesus,  and 
thou  shalt  be  saved,  thou  and  thy  house. 

32  And  they  spake  the  word  of  ^the  Lord 
unto  him,  with  all  that  were  in  his  house. 

33  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes;  and  was 
baptized,   he    and    all    his,   immediately. 

34  And  he  brought  them  up  into  his  house, 
and  set  ^  nieat  before  them,  and  rejoiced 
greatly,  with  all  his  house,  ^  having  believed 
in  God. 

35  But  when  it  was  day,  the  ^magistrates 
sent  the  ^  Serjeants,  saying.  Let  those  men 

36  go.  And  the  jailoi*  reported  the  words  to 
Paul,  saying,  The  *  magistrates  have  sent 
to  let  you  go:  now  thei-efore  come  forth, 

37  and  go  in  peace.  But  Paul  said  unto 
them.  They  have  beaten  us  publicly,  un- 
condemned, men  that  are  Romans,  and 
have  cast  us  into  prison;  and  do  they 
now  cast  us  out  privily  ?  nay  verily ;  but 
let  them  come  themselves  and  bring  us 

38  out.  And  the  ^Serjeants  reported  these 
words  unto  the  *  magistrates :  and  they 
feared,  when  they  heard  that  they  were 

39  Romans ;  and  they  came  and  besought 
them;  and  when  they  had  brought  them 
out,  they  asked  them  to  go  away  from  the 

40  city.  And  they  went  out  of  the  prison, 
and  entered  into  tJie  house  of  Lydia:  and 
when  they  had  seen  the  brethren,  they 
6  comforted  them,  and  departed. 


1  Some  andeut  authorities  read  God.     -  Gr 


table.      ^  Or,  having  believed  God. 
8  Or,  exhorted. 


Gr.  prators.     *  Gr.  lictors. 


36.  All  the  doors  — every  one's  bands.  A  miraculous  occurrence.  Supposing  that  the  prisoners 
had  escaped.  Among  the  Itomans  it  was  death  to  a  soldier  or  guard  if  his  prisoner  escaped.  Hence  the  jailer's 
readiness  to  commit  suicide  (see  chap.  12  :  19). 

28.  We  are  all  here.     Supernaturally  known  to  Paul. 

29.  Spranjj  in,  from  the  outer  prison  where  his  apartments  were,  to  the  inner  prison  (verse  24).  Fell  down 
before  Paul  and  Silas.  Recognizing  them  as  God's  messengers  from  what  they  had  said  and  done  in  the  city, 
and  from  their  conduct  that  night. 

31.  Thou  shalt  be  saved.  Not  from  this  earthquake,  nor  from  Roman  punishment,  but  from  God's  wrath, 
which  was  the  basis  of  bis  fear. 

33.  He  and  all  his.    His  family  had  like  convictions  with  him. 

34.  Rejoiced  greatly.    The  joy  from  faith,  not  from  earthly  circumstances. 

S.'j.  Serjeants.  Roman  "  lictors."  Magistrates.  Here,  and  in  verse  22,  the  word  is  the  Greek  word  used 
for  the  Roman  "  praetors." 

36.  Come  forth.     The  jailer's  house  was  in  the  prison. 

37.  No  Roman  citizen  could  be  beaten  before  conviction.  I.et  them  come  themselves,  etc.  It  is  some- 
times a  Christian  duty  to  maintain  our  rights  with  all  dignity,  for  the  sake  of  others. 

40.  Entered  into  the  house  of  Lydia.    They  left  the  city  in  no  haste. 


Paul  preacheth 


THE    ACTS     XVII. 


Thessalouica  and  Be/ffia, 


CHAPTER    XVII. 

1,  Paul  preachetli  at  Thessalouica,  4.  where  some  helieve,  and  others  persecute  him.  10.  He  is  sent  to  Bercea,  and 
preacheth  there.  13.  Being  persecuted  at  Thessalouica,  15.  he  cometh  to  Athens,  and  disputeth,  and  preacheth 
the  living  God  to  them  unknown,  34.  whereby  many  are  converted  unto  Christ. 


1  Now  when  they  had  passed  through  Amphip- 
olis  and  Apollonia,  they  came  to  Thessalonica, 
where  was  a  synagogue  of  the  Jews : 

2  And  Paul,  as  his  manner  was,  went  in  unto 
them,  and  three  sabbath  days  reasoned  with  them 
out  of  the  scriptures, 

3  Opening  and  alleging,  that  Christ  must  needs 
have  suffered,  and  risen  again  from  the  dead ;  and 
that  this  Jesus,  whom  I  preach  unto  you,  is 
Christ. 

4  And  some  of  them  believed,  and  consorted 
with  Paul  and  Silas;  and  of  the  devout  Greeks 
a  great  multitude,  and  of  the  chief  women  not  a 
few. 

5  IT  But  the  Jews  which  believed  not,  moved 
with  envy,  took  unto  them  certain  lewd  fellows  of 
the  baser  sort,  and  gathered  a  company,  and  set 
all  the  city  on  an  uproar,  antl  assaulted  the  house 
of  Jason,  and  sovight  to  bring  them  out  to  the 
people. 

(J  And  when  they  found  them  not,  they  drew 
Jason  and  certain  brethren  unto  the  rulers  of  the 
city,  crying.  These  that  have  turned  the  world 
upside  down  are  come  hither  also ; 

7  Whom  Jason  hath  received:  and  these  all  do 
contraiy  to  the  decrees  of  Caesar,  saying  that  there 
is  another  king,  one  Jesus. 

8  And  they  troubled  the  people  and  the  rulers 
of  the  city,  when  they  heard  these  things. 

9  And  when  they  had  taken  security  of  Jason, 
and  of  the  other,  they  let  them  go. 

10  1  And  the  brethren  immediately  sent  away 
Paul  and  Silas  by  night  unto  Berea:  who  coming 
thither  went  into  the  synagogue  of  the  Jews. 

11  These  were  more  noble  than  those  in  Thessa- 
lonica, in  that  they  received  the  word  with  all 
readiness  of  mind,  and  searched  the  scriptures 
daily,  whether  those  things  were  so. 

12  Therefore  many  of  them  believed;  also  of 
honourable  women  which  were  Greeks,  and  of 
men,  not  a  few. 

13  But  when  the  Jews  of  Thessalonica  had 
knowledge  that  the  word  of  God  was  preached  of 
Paul  at  Berea,  they  came  thither  also,  and  stirred 
up  the  people. 


1  Now  when  they  had  passed  through 
Amphipolis  and  Apollonia,  they  came  to 
Thessalonica,  where  was  a  synagogue  of 

2  the  Jews:  and  Paul,  as  his  custom  was, 
went  in  unto  them,  and  for  three  ^sab- 
bath days  reasoned  with  them  from  the 

3  scriptures,  opening  and  alleging,  that  it 
behoved  the  Christ  to  suffer,  and  to  rise 
again  from  the  dead;  and  that  this  Jesus, 
wdiom,  stiid  he,  1  proclaim  rtnto  you,  is 

4  the  Christ.  And  some  of  tht^m  Avere 
persuaded,  and  consorted  Mitli  Paul  and 
Silas;  and  of  the  devout  Greeks  a  great 
multitude,  and  of  the  chief  woman  not  a 

5  few.  But  the  Jews,  being  moved  with 
jealousy,  took  unto  them  certain  vile  fel- 
lows of  the  rabble,  and  gathering  a  crowd, 
set  the  city  on  an  uproar;  and  assaulting 
the  house  of  Jason,  they  sought  to  bring 

6  them  forth  to  the  people.  And  when 
they  found  them  not,  they  dragged  Jason 
and  certain  brethren  before  the  rulers  of 
the  city,  crying.  These  that  have  turned 
2  the  world  upside  down  are  come  hither 

7  also;  whom  Jason  hath  received:  and 
these  all  act  contrary  to  the  decrees  of 
Cajsar,  saying  that  there  is  another  king, 

8  one  Jesus.  And  they  troubled  the  multi- 
tude and  the  rulers  of  the  city,  when  they 

9  heard  these  things.  And  when  they  had 
taken  security  from  Jason  and  the  rest, 
they  let  them  go. 

10  And  the  brethren  hnmediately  sent 
away  Paul  and  Silas  by  night  unto  Beroea: 
who  when  they  were  come  thither  went 

11  into  the  synagogue  of  the  Jews.  Now 
these  were  more  noble  than  those  in  Thes- 
salonica, in  that  they  received  the  word 
with  all  readiness  of  mind,  examining  the 
scriptures    daily,    whether    these    things 

12  were  so.  Many  of  them  therefore  be- 
lieved ;  also  of  the  Greek  women  of  hon- 
ourable estate,  and  of  men,  not  a  few. 

13  But  when  the  Jews  of  Thessalonica  had 
knowledge  that  the  word  of  God  was  pro- 


Or,  weeks.    *  Gr.  the  inhabited  earth. 


1.  Amphipolis  was  a  very  noted  town  on  the  Strymon,  a  few  miles  from  the  sea.  It  was  an  Athenian  colony, 
and  played  a  prominent  part  in  the  prosperous  days  of  Greece.  It  was  about  thirty-five  miles  south-west  of  Fhilippi. 
Apollonia  was  about  thirty  miles  south-west  of  Amphipolis.  It  is  now  I'oUina.  Xlies.salonica,  a  place  of  great 
note,  situated  at  the  head  of  the  Thermaic  Gulf  of  the  ^gean  Sea  (Archipelago),  and  about  thirty  miles  west 
of  Apollonia.  Its  more  ancient  name,  Therma,  was  changed  to  Thessalonica,  in  honor  of  the  daughter  of  Philip  of 
Macedon,  who  bore  that  name:  it  is  now  called  Saloniki.     It  was  the  capital  of  Roman  Macedonia. 

2.  Went  in  unto  them.  Following  the  rule  (although  he  was  apostle  to  the  Gentiles)  of  presenting  the  gos- 
pel  of  Christ  first  to  the  Jews.  Reasoned  with  them  from  the  scriptures.  This  was  a  solid  basis  to  build 
on,  and  we  find  the  apostles  always  using  it  in  their  addresses  to  the  .Jews. 

3.  Opening  the  Scriptures  (see  T.uke  24  :  32).  Whom  — I  proclaim  unto  you.  For  a  like  change  from  the 
third  person  to  the  first,  giving  vivacity,  see  Acts  1 :  4. 

4.  The  devout  Greeks.     Gentile  proselytes  to  Judaism.     The  chief  women.     See  on  chap.  1.3  :  50. 

5.  Jason.  Probably  a  converted  Jew.  He  had  entertained  Paul  and  Silas  (verse  7).  To  bring  them  forth  ; 
i.e.,  Paul  and  Silas. 

9.  Security  to  keep  the  peace.     The  rest  of  the  Christian  disciples  who  were  arrested  (verse  6). 

10.  Bercea  (now  Verria)  is  about  fifty  miles  south-west  of  Thessalonica,  and  about  twenty-five  miles  from  the 
sea.     It  is  in  the  mountain  country  of  south  Macedonia. 

11.  These  were  more  noble.  The  Thessalonian  Christians  were  largely  (ientile  (verse  4),  but  at  IJeroea  the 
Jews  formed  the  majority  of  converts. 

300 


P.tul  preacheth 


THE    ACTS,    XVII. 


at  Athens. 


14  And  then  immediately  the  brethren  sent 
away  Paul  to  go  as  it  were  to  the  set.:  but  Silas 
and  Timotheus  abode  there  still. 

15  And  they  that  conducted  Paul  brought  him 
unto  Athens :  and  receiving  a  commandment  unto 
Silas  and  Timotheus  for  to  come  to  him  with  all 
speed,  they  dej)arted. 

10  If  Now  while  Paul  waited  for  them  at  Ath- 
ens, his  spirit  was  stirred  in  him,  when  he  saw 
the  city  wholly  given  to  idolatry. 

17  Therefore  disputed  he  in  the  synagogue  with 
the  Jews,  and  with  the  devout  persons,  and  in  the 
market  daily  with  them  that  met  with  him. 

18  Then  certain  philosophers  of  the  Epicureans, 
and  of  the  Stoicks,  encountered  him.  And  some 
said,  What  will  this  babbler  say  ?  other  some,  He 
seemeth  to  be  a  setter  forth  of  strange  gods:  be- 
cause he  preached  unto  them  Jesus,  and  the  resm-- 
rection. 

19  And  they  took  him,  and  brought  him  unto 
Areopagus,  saying.  May  we  knbw  what  this  new 
doctrine,  whereof  thou  speakest,  is  f 

20  For  thou  bringest  certain  strange  things  to 
our  ears:  we  would  know  therefore  what  these 
things  mean. 

21  (For  all  the  Athenians  and  strangers  which 
were  there  spent  their  time  in  nothing  else,  but 
either  to  tell,  or  to  hear  some  new  thing. ) 

22  IT  Then  Paul  stood  in  the  midst  of  Mars'  hill, 
and  said,  Ye  men  of  Athens,  I  perceive  that  in  all 
things  ye  are  too  superstitious. 

23  For  as  I  passed  by,  and  beheld  your  devo- 
tions, I  found  an  altar  with  this  inscription,  TO 
THE  UNKNOWN  GOD.  Whom  therefore  ye 
ignorantly  worship,  him  declare  1  unto  you. 

24  God  that  made  the  world  and  all  things 
therein,  seeing  that  he  is  Lord  of  heaven  and 
earth,  dwelleth  not  in  temples  made  with  hands; 


claimed  of  Paul  at  Beroea  also,  they  came 
thither  likewise,  stirring  up  and  troubling 

14  the  multitudes.  And  "then  immediately 
the  brethren  sent  forth  Paul  to  go  as  far 
as   to   the   sea:    and   Silas   and   Timothy 

15  abode  there  still.  But  they  that  con- 
ducted Paul  brought  him  as  far  as  Ath- 
ens :  and  receiving  a  commandment  unto 
Silas  and  Timothy  that  they  should  come 
to  him  with  all  speed,  they  departed. 

16  Now  while  Paul  waited  for  them  at 
Athens,  his  spirit  was  provoked  within 
him,  as  he  beheld  the  city  full  of  idols. 

17  So  he  reasoned  in  the  synagogue  with  the 
Jews  and  the  devout  persons,  and  in  the 
market-place   every  day  with  them  that 

18  met  with  him.  And  certain  also  of  the 
Epicin-ean  and  Stoic  philosophers  en- 
countered him.  And  some  said.  What 
would  this  babbler  say  ?  other  some,  He 
seemeth  to  be  a  setter  forth  of  strange 
igods:    because   he  preached  Jesus  and 

19  the  resurrection.  And  they  took  hold  of 
him,  and  brought  him  ^unto  ^the  Are- 
opagus, saying.  May  we  know  what  this 
new  teaching  is,  which  is  spoken  by  thee  ? 

20  For  thou  bringest  certain  strange  things 
to   our  ears:    we   would   know   therefore 

21  what  these  things  mean.  (Now  all  the 
Athenians  and  the  strangers  sojourning 
there  *  spent  their  time  in  nothing  else, 
but   either  to  tell   or  to  hear  some  new 

22  thing.)  And  Paul  stood  in  the  midst  of 
the  Areopagus,  and  said, 

Ye  men  of  Athens,  in  all  things  I  per- 
ceive that  ye  are  somewhat  ^  superstitious. 

23  For  as  I  passed  along,  and  observed  the 
objects  of  your  worship,  I  found  also  an 
altar  with  this  inscription,  ^to  an  in- 
known  GOD.  What  therefore  ye  worship 
in  ignorance,  this  set  I  forth  imto  you. 


Gr.  demons.    ^  Or,  be/ore. 


Or,  the  hill  of  Mars.    *  Or,  had  leisure  for  nothing  else.    =  Or,  religious.    6  Or, 
TO    THE   UNKNOWN  GOD. 


13.  They  came  thither  likewise.  Under  the  fiendish  impulse  of  their  jealousy  of  the  Gentiles  (verse  5). 
Timothy  had  perhaps  come  with  Paul  and  Silas  from  Philippi;  but  Luke  staid  there  until  several  years  later, 
when  Paul  left  Philippi  for  Asia  in  his  third  tour  (see  on  chap.  16:  17). 

15.  Athens,  the  celebrated  centre  of  Greek  civilization,  had  in  Paul's  day  long  passed  the  meridian  of  her 
glory.  The  city  was  about  two  hundred  and  fifty  miles  south-east  of  Beroea.  Paul  had  doubtless  taken  this  journey 
by  sea  (note  "  as  far  as  to  the  sea  "  in  verse  14).  Silas  and  Timothy  had  remained  at  Beroea  to  strengthen  and 
order  the  infant  church  there.  But,  by  the  time  Paul's  messengers  return  to  Beroea,  they  can  be  spared  to  rejoin  their 
master. 

16.  Full  of  idols.  Athens  was  famous  for  its  innumerable  deities.  They  were  more  abundant  than  its  popu- 
lation. 

17.  Paul  divided  his  work  into  a  Jewish  section  (with  -Tews  and  proselytes)  in  the  synagogue,  and  a  Gentile 
section  (principally  with  Epicureans  and  Stoics)  in  the  "  agora." 

18.  The  Kpicurean  and  Stoic  philosophers.  The  Epicureans,  or  followers  of  Epicurus,  made  sensual 
happiness  the  great  end  of  life,  and  by  their  teaching  destroyed  the  basis  of  morality,  inculcating  a  mere  materialism. 
The  Stoics  (receiving  their  name  from  the  "  stoa,"  or  portico,  in  the  "  agora  "  where  their  teachers  originally  taught) 
held  that  man  should  be  perfectly  independent,  unshaken  by  pleasure  or  pain.  Theirs  was  a  philosophy  of  pride,  as 
that  of  the  Epicureans  was  a  philosophy  of  pleasure.  Babbler.  Literally,  "  seed-picker,"  a  name  given  to  birds, 
and  thence  figuratively  to  idlers,  vagabonds,  and  praters.  Gods.  Literally,  "demons,"  but  in  the  good  sense 
intended  by  Athenians,  not  in  the  usual  New-Testament  sense. 

19.  The  Areopagus  (Mars'  Hill)  was  a  rocky  height  in  Athens,  west  of  the  Acropolis,  on  which  an  ancient 
and  venerable  court  sat  in  the  open  air.  This  court  had  at  an  early  period  great  power  over  the  religious  and  domes- 
tic life  of  Athens,  and  long  continued  to  be  a  famous  court  for  criminal  trials.  In  Paul's  time,  it  had  lost  most  of  its 
power,  but  was  yet  revered.  Paul's  appearance  before  the  Areopagites  seems  not  to  have  been  in  a  formal  trial,  but 
to  satisfy  private  curiosity  through  a  somewhat  official  method. 

81.  Some  new  thing.  Literally,  "  something  newer."  Always  seeking  for  something  newer  than  the  last 
thing.     This  (piid  nunc  character  of  the  Athenians  is  alluded  to  by  profane  writers,  even  by  their  own  orators. 

23.  Somewhat  superstitious.  Rather  "very  religious,"  or  "very  full  of  reverence  for  the  di\-inities." 
Pausanias,  a  century  after  Paul,  says,  "  The  Athenians  excel  other  nations  in  piety  to  the  gods."  Paul  did  not  begin 
his  address  with  a  rebuke,  but  with  a  compliment. 

23.  To  an  unknown  God.  From  Diogenes  Laertius  and  others,  we  learn  that  Athens  had  many  such  altars, 
as  if  the  Athenians  were  afraid  of  overlooking  some  god  in  their  worship. 

301 


Paul  mocked  for  preacliing 


THE    ACTS,    XVII. 


CLrist's  resurrection. 


25  Neither  is  worshipped  with  men's  hands,  as 
though  he  needed  any  thing,  seeing  he  giveth  to 
all  life,  and  breath,  and  all  things ; 

26  And  hath  made  of  one  blood  all  nations  of 
men  for  to  dwell  on  all  the  face  of  the  earth,  and 
hath  determined  the  times  before  appointed,  and 
the  bounds  of  their  habitation; 

27  That  they  should  seek  the  Lord,  if  haply 
they  might  feel  after  him,  and  find  him,  though 
he  be  not  far  from  every  one  of  us: 

28  For  in  him  we  live,  and  move,  and  have  our 
being;  as  certain  also  of  your  own  poets  have  said, 
For  we  are  also  his  offspring. 

29  Forasmuch  then  as  we  are  the  offspring  of 
God,  we  ought  not  to  think  that  the  Godhead  is 
like  unto  gold,  or  silver,  or  stone,  graven  by  art 
and  man's  device. 

30  And  the  times  of  this  ignorance  God  winked 
at;  hut  now  commandeth  all  men  every  where  to 
repent  : 

31  Because  he  hath  appointed  a  day,  in  the 
which  he  will  judge  the  world  in  righteousness  by 
that  man  whom  he  hath  ordained;  whereof  he 
hath  given  assurance  unto  all  men,  in  that  he  hath 
raised  him  from  the  dead. 

32  H  And  when  they  heard  of  the  resurrection 
of  the  dead,  some  mocked:  and  others  said,  We 
will  hear  thee  again  of  this  matter. 

33  So  Paul  departed  from  among  them. 

34  Howbeit  certain  men  clave  unto  him,  and 
believed:  among  the  which  was  Dionysius  the 
Areopagite,  and  a  woman  named  Damaris,  and 
others  with  them. 


24 


27 


The  God  that  made  the  world  and  all 
things  therein,  he,  being  Lord  of  heaven 
and  earth,  dwelleth  not  in  i  temples  made 
with  hands ;  neither  is  he  served  by  men's 
hands,  as  though  he  needed  any  thing, 
seeing  he  himself  giveth  to  all  life,  and 
breath,  and  all  things  ;  and  he  made  of 
one  every  nation  of  men  for  to  dwell  on 
all  the  face  of  the  earth,  having  deter- 
mined their  appointed  seasons,  and  the 
bounds  of  their  habitation ;  that  they 
should  seek  God,  if  haply  they  might  feel 
after  him,  and  find  him,  though  he  is  not 
far  from  each  one  of  us :  for  in  him  we 
live,  and  move,  and  have  our  being;  as 
certain  even  of  your  own  poets  have  said. 
For  we  are  also  his  offspring.  Being  then 
the  offspring  of  God,  we  ought  not  to 
think  that  -  the  Godhead  is  like  unto  gold, 
or  silver,  or  stone,  graven  by  art  and 
device  of  man.  The  times  of  ignorance 
therefore  God  overlooked;  but  now  he 
3  commandeth  men  that  they  should  all 
everywhere  repent :  inasmuch  as  he  hath 
appointed  a  day,  in  the  which  he  will 
judge  ''the  world  in  righteousness  ^by 
♦^  the  man  whom  he  hath  ordained ;  where- 
of he  hath  given  assurance  unto  all  men, 
in  that  he  hath  raised  him  from  the  dead. 
Now  when  they  heard  of  the  resurrec- 
tion of  the  dead,  some  mocked;  but  others 
said.  We  will  hear  thee  concerning  this 
yet  again.  Thus  Paul  went  out  from 
among  them.  But  certain  men  clave  unto 
him,  and  believed :  among  whom  also  was 
Dionysius  the  Areopagite,  and  a  woman 
named  Damaris,  and  others  with  them. 


Or,  sanctuaries.    ^  Or,  t/iat  which  is  (Uvine.    •''  Some  aucieut  authorities  read  declareth  to  men.    *  Gr.  the  inhab- 
ited earth.    ^  Gr.  in.    «  Or,  a  inan. 


34.  The  God  that  made  the  world  and  all  things  therein,  was  to  the  Atheniaus  in  their  polytheism 
"  an  unlinown  God." 

26.  Of  one.  In  Old  Version,  "  of  one  blood."  The  same  is  meant  by  each.  All  men  came  from  one  man.  The 
unity  of  the  race  is  taught. 

27.  That  they  should  iseek  God.  This  is  closely  connected  with  verse  25.  God's  gifts  to  men  are  made  in 
order  tliat  they  may  be  led  to  him. 

28.  Certain  even  of  your  own  poets.  Two  of  them ;  namely,  Aretas  (Phenom.  5)  and  Cleantbes  (lov. 
Hymn  •')). 

30.  Overlooked.  Did  not  bestow  either  the  light  or  the  responsibility  which  now  he  bestows.  The  outline 
of  this  most  admirable  and  apposite  address  of  Paul  may  be  thus  given.  "  You,  Athenians,  are  very  religious,  and 
acknowledge  that  there  are  gods  unknown  to  you.  An  unknown  God  I  will  speak  of.  He  is  the  Almighty  Maker  of 
all,  who  seeks  to  have  the  entire  human  family  honor  and  serve  him,  and  feel  his  nearness  to  those  who  derive  their 
life  from  him.  Idol-gods  are  of  no  avail.  The  Almighty  God  wishes  you  to  turn  from  them  to  him,  in  view  of 
the  future  judgraeut,  when  his  righteous  judgment  will  be  displayed  through  the  man  whom  he  hath  raised  from  the 
dead." 

34.  Dionysius  the  Areopagite.  A  member  of  the  high  court  of  Areopagus.  Three  hundred  years  later,  a 
church  of  Christ  stood  where  Paul  preached,  which  was  called  the  Cliurch  of  St.  Dioaysius  the  Areopagite. 


Paul  preacheth 


THE    ACTS,    XVIII. 


at  Corinth. 


CHAPTER    XVIIL 

3.  Panl  labonreth  with  his  hands,  and  preacheth  at  Oorinth  to  the  Gentiles,  9.  The  Lord  enconrageth  him  in  a 
vision.  12,  He  is  accused  before  Gallic  the  deputy,  but  is  dismissed,  18.  Afterwards  passing  from  city  to 
city  he  strengtheneth  the  disciples,  24.  Apollos,  being  more  perfectly  instructed  by  Aquila  and  Priscilla, 
28.  preacheth  Christ  with  great  eflBcacy. 


1  After  these  things  Paul  departed  from 
Athens,  and  came  to  Corinth; 

2  And  found  a  certain  Jew  named  Aquila,  born 
in  Pontus,  lately  come  from  Italy,  with  his  wife 
Priscilla;  (because  that  Claudius  had  commanded 
all  Jews  to  depart  from  Kome:)  and  came  unto 
them. 

3  And  because  he  was  of  the  same  craft,  he 
abode  with  them,  and  wrought :  for  by  their  oc- 
cupation they  were  tentmakers. 

4  And  he  reasoned  in  the  synagogue  every  sab- 
bath, and  persuaded  the  Jews  and  the  Greeks. 

.5  And  when  Silas  and  Timotheus  were  come 
from  Macedonia,  Paul  was  pressed  in  the  spirit, 
and  testified  to  the  Jews  that  .Jesus  was  Christ. 

0  And  when  they  opposed  themselves,  and 
blasphemed,  he  shook  his  raiment,  and  said  unto 
them.  Your  blood  be  upon  your  own  heads;  I  am 
clean :  from  henceforth  I  will  go  unto  the  Gentiles. 

7  1  And  he  departed  thence,  and  entei'ed  into  a 
certain  man's  house,  named  Justus,  one  that  wor- 
shipped God,  whose  house  joined  hard  to  the 
synagogue. 

8  And  Crispus,  the  chief  ruler  of  the  syna- 
gogue, believed  on  the  Lord  with  all  his  house ; 
and  many  of  the  Corinthians  hearing  believed, 
and  were  baptized. 

9  Then  spake  the  Lord  to  Paul  in  the  night  by 
a  vision.  Be  not  afraid,  but  speak,  and  hold  not 
thy  peace : 

10  For  I  am  with  thee,  and  no  man  shall  set  on 
thee  to  hurt  thee :  for  I  have  much  people  in  this 
city. 

11  And  he  continued  there  a  year  and  six 
months,  teaching  the  word  of  God  among  them. 

12  IF  And  when  Gallio  was  the  deputy  of 
Achaia,  the  Jews  made  insm-rection  with  one 
accord  against  Paul,  and  brought  him  to  the 
judgment  seat, 


1  After  these  things  he  departed  from 

2  Athens,  and  came  to  Corinth.  And  he 
found  a  certain  Jew  named  Aquila,  a  man 
of  Pontus  by  race,  lately  come  from  Italy, 
with  his  wife  Priscilla,  because  Claudius 
had  commanded  all  the  Jews  to  depart 
from   Kome:    and   he  came  unto   them; 

3  and  because  he  was  of  the  same  trade,  he 
abode  with  them,  and  they  wrought;  for 

4  by  their  trade  they  were  tentmakers.  And 
he  reasoned  in  the  synagogue  every  sab- 
bath and  ^  persuaded  Jews  and  Greeks. 

.5  But  when  Silas  and  Timothy  came  down 
from  Macedonia,  Paul  was  constrained  by 
the  word,  testifying  to  the  Jews  that  Jesus 

6  was  the  Christ.  And  when  they  opposed 
themselves,  and  ^  blasphemed,  he  shook 
out  his  raiment,  and  said  unto  them.  Your 
blood  he  upon  your  own  heads ;  I  am  clean : 
from  henceforth  I  will  go  unto  the  Gen- 

7  tiles.  And  he  departed  thence,  and  went 
into  the  house  of  a  certain  man  named 
Titus  Justus,  one  that  worshipped  God, 
whose  house  joined  hard  to  the  synagogue. 

8  And  Crispus,  the  ruler  of  the  synagogue, 
^believed  in  the  Lord  with  all  his  house; 
and  many  of  the  Corinthians  hearing  be- 

9  lieved,  and  were  baptized.  And  the  Lord 
said  unto  Paul  in  the  night  by  a  vision. 
Be  not  afraid,  but  speak,  and  hold  not  thy 

10  peace:  for  I  am  with  thee,  and  no  man 
shall  set  on  thee  to  harm  thee:  for  I  have 

11  much  people  in  this  city.  And  he  dwelt 
there  a  year  and  six  months,  teaching  the 
word  of  God  among  them. 

12  But  when  Gallio  was  proconsul  of 
Achaia,  the  Jews  with  one  accord  rose 
up  against  Paul,  and  brought  him  before 

13  the    judgement-seat,    saying.    This    man 


Gr.  sought  to  persuade.    ^  Or,  railed.    ^  Gr.  believed  the  Lord. 


1.  He  departed  from  Athens.  Silas  and  Timothy,  for  whom  he  had  sent  to  Beroea  (chap.  17  :  15),  had  not 
yet  reached  him  (compare  verse  5).  Corinth  was  at  this  time  the  capital  city  of  the  Roman  province  of  Achaia, 
which  included  nearly  the  same  territory  as  the  present  kingdom  of  Greece.  It  was  a  city  of  great  elegance,  wealth, 
and  fashion.  It  had  always  been  a  city  of  importance,  well  situated  as  it  was  between  the  seas  on  the  east  and  west 
of  Greece.    It  was  about  fifty  miles  from  Athens  by  land. 

3.  Pontus.  A  division  of  Asia  Minor  bordering  on  the  Black  Sea,  once  an  independent  and  powerful  kingdom. 
Claudius  (see  chap.  11 :  28)  banished  the  Jews  from  Rome  because  of  their  religious  tumults,  caused  perhaps  by  the 
introduction  of  Christianity  largely  among  them, 

3.  And  they  wroiiglit.  A  beautiful  picture  of  apostolic  simplicity,  to  be  contrasted  with  the  pride  and  pomp 
of  those  who  call  themselves  the  successors  of  the  apostles. 

4.  Greeks.    Certainly  Gentile  proselytes.    Paul  did  not  turn  to  the  Gentiles  till  afterward  (verse  6). 

5.  Was  constrained  by  the  word.  Rather,  "  was  continuously  engaged  in  the  word,"  or  "  was  held  bound 
to  the  word." 

6.  Blasphemed.  Maligned  Paul.  The  word  is  now  used  exclusively  for  evil-speaking  of  God.  Shook  out 
his  raiment.  See  Neh.  5  :  13,  and  Acts  13  :  51,  for  similarly  expressive  Oriental  actions.  I  am  clean  from  your 
blood.    I  am  not  responsible. 

7.  One  that  worshipped  God.    Evidently  a  Jewish  proselyte. 

8.  Crispus.    See  1  Cor.  1 :  14. 

9.  Be  not  afraid.  The  actions  of  Paul  would  be  likely  to  create  a  fierce  hostility  against  him  from  the  Jews, 
from  which  he  might  think  it  wise  to  fly,  as  from  Thessalonica  and  Beroea;  but  God  would  hold  him  to  Corinth  for 
eighteen  months  (verse  11). 

12.  Gallio.    This  is  supposed  to  be  Lucius  Junius  Gallio,  brother  of  the  philosopher  Seneca. 


Paul,  passing  from  city  to  city, 


THE    ACTS,    XVIIT. 


strengtlienetli  the  disciples, 


18  Saying,  This  fellmn  persuadetli  men  to  wor- 
ship God  contrary  to  the  law. 

14  And  when  Paul  was  now  about  to  open  Ms 
mouth,  Gallic  said  unto  the  Jews,  If  it  were  a 
matter  of  wrong  or  wicked  lewdness,  O  ye  Jews, 
reason  wouhl  that  I  should  bear  with  you : 

15  But  if  it  be  a  question  of  words  and  names, 
and  of  your  law,  look  ye  to  it ;  for  I  will  be  no 
judge  of  such  matters. 

16  And  he  drave  them  from  the  judgment  seat. 

17  Then  all  the  Greeks  took  Sostlienes,  the 
chief  ruler  of  the  synagogue,  and  beat  lilin  before 
the  judgment  seat."  Antf  Gallio  cared  for  none  of 
those  things. 

18  Tf  And  Paul  after  this  tarried  there  yet  a  good 
while,  and  then  took  his  leave  of  the  brethren, 
and  sailed  thence  into  Syria,  and  with  him  Pris- 
cilla  and  Aquila;  having  shorn  his  head  in  Cench- 
rea :  for  he  had  a  vow. 

10  And  he  came  to  Ephesus,  and  left  them 
there :  but  he  himself  entered  into  the  synagogue, 
and  reasoned  with  the  Jews. 

20  When  they  desired  him  to  tarry  longer  time 
with  them,  he  consented  not; 

21  But  bade  them  farewell,  saying,  I  must  by  all 
means  keep  this  feast  that  cometh  in  Jerusalem: 
but  I  will  return  again  imto  you,  if  God  will. 
And  he  sailed  from  Ephesus. 

22  And  when  he  had  landed  at  Cfesarea,  and 
gone  up,  and  saluted  the  church,  he  went  down  to 
Antioch. 

23  And  after  he  had  spent  some  time  there,  he 
departed,  and  went  over  all  the  country  of  Galatia 
and  Phrygia  in  order,  strengthening  all  the  dis- 
ciples. 

24  If  And  a  certain  Jew  named  Apollos,  born  at 
Alexandria,  an  eloquent  man,  and  mighty  in  the 
scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in  the  way  of  the 
Lord;  and  being  fervent  in  the  spirit,  he  spake 
and  taught  diligently  the  things  of  the  Lord,  know- 
ing only  the  baptism  of  John. 


persuadeth  men  to  worship  God  contraiy 

14  to  the  law.  But  when  Paul  was  about  to 
open  his  mouth,  Gallio  said  unto  the 
Jews,  If  indeed  it  were  a  matter  of  wrong 
or  of  wicked  villany,  O  ye  Jews,  reason 

15  would  that  I  should  bear  with  you :  but  if 
they  are  questions  about  words  and  names 
and  your  own  law,  look  to  it  yourselves; 
I  am  not  minded  to  be  a  judge  of  these 

16  matters.     And  he  drave  them  from   tlie 

17  judgement-seat.  And  they  all  laid  hold 
on  Sostlienes,  the  ruler  of  the  synagogue, 
and  lieat  him  before  the  judgement-seat. 
And  Gallio  cared  for  none  of  these  things. 

18  And  Paul,  having  tarried  after  this  yet 
many  days,  took  his  leave  of  the  brethren, 
and  sailed  thence  for  Syria,  and  with  him 
Priscilla  and  Aquila;  having  shorn  his 
head   in  Cenchrete:    for  he  had  a   vow. 

19  And  they  came  to  Ephesus,  and  he  left 
tliem  there:  but  he  himself  entered  into 
the    synagogue,   and    reasoned   with   the 

20  Jews.    And  when  they  asked  him  to  abide 

21  a  longer  time,  he  consented  not ;  but  tak- 
ing his  leave  of  them,  and  saying,  I  will 
return  again  imto  you,  if  God  will,  he  set 

22  sail  from  Ephesus.  And  when  he  had 
landed  at  Cfesarea,  he  went  up  and  saluted 
the  church,  and  went  Ao\\n  to  Antioch. 

23  And  having  spent  some  time  there,  he 
departed,  and  went  through  the  region  of 
Galatia  and  Phrygia  in  order,  stablishing 
all  the  disciples. 

24  Now  a  certain  Jew  named  Apollos,  an 
Alexandrian    by  race,    ^a   learned    man, 

25  came  to  Ephesus ;  and  he  was  mighty  in 
the  scriptures.  This  man  had  been  -in- 
structed in  the  way  of  the  Lord ;  and  be- 
ing fervent  in  spirit,  he  spake  and  taught 
carefully   the    things    concerning    Jesus, 

26  knowing  only  the  baptism  of  John :  and 
he  began  to  speak  boldly  in  the  synagogue. 


Or,  an  eloquent  man.    ^  Gr.  taught  by  loord  of  month. 


Ini 


modern  English,  "  Reasonably  I  should  bear 


14.  Reason  would  that  I  should  bear  with  you. 

with  you." 

15.  Words  and  names.    Words  like  "  resurrection,"  and  names  like  "  Jesus." 

l~.  Sosthenes  was  probably  successor  to  Crispus,  the  latter  having  become  a  Christian.  He  was  beaten  by  the 
Gentile  mob,  who  sympathized  with  the  apostles.  He  also  became  a  Christian  afterwards  (see  1  Cor.  1 : 1).  Gallio 
cared  for  none  of  these  things.     He  had  no  desire  to  intermeddle  in  religious  questions. 

18.  Yet  many  days  in  addition  to  the  eigliteen  months  of  verse  11.  Having  shorn  his  head.  The  Greek 
leaves  it  doubtful  whether  Paul  or  Aquila  is  meant.  The  shaving  of  the  head  marked  the  end  of  the  vow  (see 
Num.  6).     CfiicliresB  was  the  eastern  port  of  Corinth. 

19.  Kphesiis  is  about  two  hundred  and  fifty  miles  east  of  Corinth,  directly  across  the  ^Egean  Sea  (Archipelago). 
It  was  in  Paul's  time  the  chief  city  of  Asia  (the  province). 

20.  They.     The  Jews. 

2 1 .  The  words,  "  I  must  by  all  means  keep  this  feast  that  cometh  in  .Terusalera,"  are  omitted  by  Revised  Version 
on  the  strength  of  the  oldest  M8S.,  and  almost  all  the  MSS.  of  the  Vulgate,  the  Sahidic,  Coptic,  Armenian,  and 
.(Ethiopian  versions.     The  Syrian  versions  have  it. 

2'J.  And  when  he  liad  landed  at  Caesarea.  A  short  statement  of  a  long  voyage.  Cajsarea  in  Palestine 
is  meant  (Acts  10 : 1).  The  voyage  was  one  of  nine  hundred  miles.  He  went  up  to  Jerusalem.  Went  down  to 
Antioch.  Antioch  was  throe  hundred  miles  north  of  Jerusalem  (chap.  11  :  10).  Paul  had  been  absent  on  his  second 
missionary  tour  about  three  years  and  a  half,  probably  A.D.  50-53.  Not  only  was  Jerusalem  on  higher  ground  llian 
Antioch  and  Cassarea,  —  and  hence  the  "  went  up  "  and  "  went  down,"  —  but  it  was  always  customary  to  consider  the 
capital  of  a  nation  ahore  all  other  places;  and,  to  a  Jew,  Jerusalem  would  hold  this  position. 

2.3.  He  departed.  Here  begins  the  third  missionary  journey  of  the  apostle,  probably  in  the  year  54.  Galatia 
and  Phryffia  in  order.  A  systematic  visitation  of  the  churches  established  by  him  three  or  four  years  before 
(see  chap.  16:6).     He  probably  passed  through  Cilicia,  Lycaoniu,  and  Pi^idin;  although  these  are  not  here  mentioned. 

24.  Apollos.  Abbreviated  form  of  Apollonius.  A  learned  man.  More  probably,  "an  eloquent  man." 
Mighty  in  the  scriptures.     As  we  say,  "able." 

25.  Instructed  in  the  way  of  the  Lord.  John  the  Baptist  was  the  voice  crying,  "Prepare  the  way  of  the 
Lord."  Apollos  h.-id  been  thoroughly  instructed  in  that  way,  and,  undoubtedly,  knew  the  whole  history  of  Jesus ;  but 
he  h.id  not  been  partaker  of  the  profounder  knowledge  imparted  to  the  church  on  the  day  of  Pentecost.  He  had  had 
a  baptism ;  but  it  was  John's  preparatory  baptism,  not  the  baptism  of  tlie  Holy  Ghost  (miraculous),  nor  its  outwa;d 
token,  Christian  baptism. 

304 


The  Holy  Ghost  is  given 


THE    ACTS,    XIX. 


by  Paul's  hands. 


26  And  he  began  to  speak  boldly  in  the  syna- 
gogue: whom  when  Aquila  and  Priseilla  had  heard, 
they  took  him  unto  them,  and  expounded  unto  him 
the  way  of  God  more  perfectly. 

27  And  when  he  was  disposed  to  pass  into 
Achaia,  the  brethren  wrote,  exliorting  the  disciples 
to  receive  him :  who,  when  he  was  come,  helped 
them  much  which  had  believed  through  grace : 

28  For  he  mightily  convinced  the  Jews,  and 
that  publickly,  shewing  by  the  scriptures  that 
Jesus  was  Christ. 


But  when  Priseilla  and  Aquila  heard  him, 
they  took  him  unto  them,  and  expounded 
unto  him  the  way  of  God  more  carefully. 

27  And  when  he  was  minded  to  pass  over 
into  Achaia,  the  brethren  encouraged  him, 
and  wrote  to  the  disciples  to  receive  him : 
and  when  he  was  come,  he  ^  helped  them 
nmch  which  had  believed  through  grace : 

28  for  he  powerfully  confuted  the  Jews,  ^  and 
that  publicly,  shewing  by  the  scriptures 
that  Jesus  was  the  Christ. 


1  Or,  helped  much  through  grace  them  which  had  believed.    ^  Or,  nheicing  publicly. 

27.  Into  Achaia.    An  eloquent  rhetorician,  as  Apolloa  seems  to  have  been,  would  naturally  desire  to  j 
Greece  as  his  field  of  Christian  labor. 

88.  In  public  disputations,  the  eloquent  Apollos  refuted  the  Jews  powerfully  (see  1  Cor.  1 :  12,  and  3 : 4,  5) . 


CHAPTER    XIX. 


6.  The  Holy  Ghost  is  given  hy  Paul's  hands.  9.  The  Jews  hlaspheme  his  doctrine,  which  is  confirmed  by  miracles. 
13.  The  Jewish  exorcists  16.  are  beaten  by  the  devil.  19,  Conjuring  hooks  are  burnt,  24.  Demetrius, 
for  love  of  gain,  raiseth  an  uproar  against  Paul,  35.  which  is  appeased  by  the  townolerk. 


1  AXD  it  came  to  pass,  that,  while  Apollos  was 
at  Corinth.  PaiTl  having  passed  through  the  upper 
coasts  came  to  Ephesus:  and  finding  certain  dis- 
ciples, 

2  He  said  unto  them.  Have  ye  received  the  Holy 
Ghost  since  ye  believed  ?  And  they  said  i^nto 
him,  We  have  not  so  much  as  heard  whether 
there  be  any  Holy  Ghost. 

3  And  he  said  unto  them.  Unto  what  then  were 
ye  baptized  ?  And  they  said,  Unto  John's  bap- 
tism. 

4  Then  said  Paul,  John  verily  baptized  with  the 
baptism  of  repentance,  saying  unto  the  people, 
that  they  should  believe  on  him  which  should 
come  after  him,  that  is,  on  Christ  Jesus. 

6  When  they  heard  thif^,  they  were  baptized  in 
the  name  of  the  Lord  Jesus. 

6  And  when  Paul  had  laid  his  hands  upon  them, 
the  Holy  Ghost  came  on  them;  and  they  spake 
with  tongues,  and  prophesied. 

7  And  all  the  men  were  about  twelve. 

8  And  he  went  into  the  synagogue,  and  spake 
boldly  for  the  space  of  three  months,  disputing 
and  persuading  the  things  concerning  the  kingdom 
of  God. 

9  But  when  divers  were  hardened,  and  believed 
not,  but  spake  evil  of  that  way  before  the  multi- 
tude, he  departed  from  them,  and  separated  the 
disciples,  disputing  daily  in  the  school  of  one 
Tyrannus. 


1  AxD  it  came  to  pass,  that,  while  Apollos 
was  at  Corinth,  Paul  having  passed 
through  the  upper  country  came  to  Ephe- 

2  sus,  and  found  certain  disciples :  and  he 
said  unto  them,  Did  ye  receive  the  Holy 
Ghost  when  ye  believed  ?  A.nd  they  said 
unto  him,  Nay,  we  did  not  so  much  as 
hear  whether  I'the  Holy  Ghost  was  ciiven. 

3  And  he  said,  Into  what  then  were  ye 
baptized  ?    And  they  said.    Into  John's 

4  baptism.  And  Paul  said,  John  baptized 
with  the  baptism  of  repentance,  saying 
unto  the  people,  that  they  should  believe 
on  him  which  should  come  after  him,  that 

5  is,  on  Jesus.  And  when  they  heard  this, 
they  were  baptized  into  the  name  of  the 

6  Lord  Jesus.  And  when  Paul  had  laid  his 
hands  upon  them,  the  Holy  Ghost  came 
on  them;   and  they  spake  with  tongues, 

7  and  prophesied.    And   they  were  in  all 
,  about  twelve  men. 

8  And  he  entered  into  the  synagogue,  and 
spake  boldly  for  the  space  of  three  months, 
reasoning  and  persuading  as  to  the  things 

9  concerning  the  kingdom  of  God.  But 
when  some  were  hardened  and  disobedient, 
speaking  evil  of  the  Way  before  the  nmlti- 
tude,  he  departed  from  them,  and  sepa- 
rated the  disciples,  reasoning  daily  in  the 

10  school  of  Tyrannus.    And  this  continued 


'  Or,  there  in  a  Holy  Ohost. 


1.  At  Corinth.  Whither  he  had  gone  from  Ephesus  (see  the  last  chapter).  Upper  country.  The  inland 
regions  of  Asia  Minor;  i.e.,  Galatia  and  Phrygia  (chap.  18  :  23).  Certain  disciples.  About  twelve  in  number,  as 
we  see  by  verse  7.  These  were  true  believers,  but  they  (like  Apollos  before  them)  had  been  taught  the  things  of 
Christ  before  Pentecost. 

2.  Did  ye  receive  the  Holy  Ohost?  That  Is,  Did  ye  receive  miraculous  powers  from  the  Holy  Ghost  ? 
They  reply  that  they  had  heard  nothing  about  these  extraordinary  gifts. 

3.  Into  John's  baptism.  John's  baptism  marked  the  beginning  of  a  Jesus  knowledge.  The  Pentecost 
baptism  of  the  Holy  Ghost  marked  the  perfecting  of  that  knowledge.  "  Into  John's  baptism,"  means  "  into  all  that 
knowledge  and  experience  which  .Tohn'e  baptism  implies." 

4.  On  Jesus.  This  fact  (which  certainly  "disciples"  knew  before)  is  now  used  as  an  argument  for  their 
baptism  into  the  name  of  Jesus.  If  they  believed  on  Jesus,  they  should  receive  his  baptism,  which  would  be  accom- 
panied with  the  extraordinary  gifts  of  the  Holy  Ghost. 

9.  The  Way.    The  name  given  for  the  Christian  faith.    Tyrannus.    He  cannot  be  identified. 


305 


The  Jewish  exorcists 


THE    ACTS,    XIX. 


are  beaten  by  the  deviL 


10  And  this  continued  by  the  space  of  two 
years;  so  that  all  they  which  dwelt  in  Asia  heard 
the  word  of  the  J.ord  Jesus,  both  Jews  and 
Greeks. 

11  And  God  wrouglit  special  miracles  by  tlie 
hands  of  Paul : 

12  So  that  from  his  body  were  brought  unto  the 
sick  handkerchiefs  or  aprons,  and  the  diseases  de- 
parted from  tliem,  and  the  evil  spirits  went  out  of 
them. 

13  T  Then  certain  of  the  vagabond  Jews,  exor- 
cists, took  upon  them  to  call  over  them  which  had 
evil  spirits  the  name  of  the  Lord  Jesus,  saying,  We 
adjure  you  by  Jesus  whom  Paul  preacheth. 

14  And  there  were  seven  sons  of  one  Sceva,  a 
Jew,  and  cliief  of  the  priests,  which  did  so. 

lb  And  the  evil  spirit  answered  and  said,  Jesus 
I  know,  and  Paul  I  know;  but  who  are  ye  ? 

16  And  the  man  in  whom  the  evil  spirit  was 
leaped  on  them,  and  overcame  them,  and  prevailed 
against  tliem,  so  that  they  fled  out  of  that  house 
naked  and  wounded. 

17  And  this  was  known  to  all  tlie  Jews  and 
Greeks  also  dwelling  at  Ephesus ;  and  fear  fell  on 
them  all,  and  the  name  of  the  Lord  Jesus  was 
magnified. 

18  And  many  that  believed  came,  and  confessed, 
and  shewed  their  deeds. 

19  Many  of  tliem  also  which  used  curious  arts 
brought  their  books  together,  and  burned  them  be- 
fore all  men  :  and  they  counted  tlie  price  of  them, 
and  found  it  fifty  thousand  pieces  of  silver. 

20  So  mightily  grew  the  word  of  God  and  pre- 
vailed. 

21  IF  After  these  things  were  ended,  Paul  pur- 
posed in  the  spirit,  when  he  had  passed  through 
Macedonia  and  Achaia,  to  go  to  Jerusalem,  saying, 
After  I  have  been  there,  I  must  also  see  Rome. 

22  So  he  sent  into  Maceilonia  two  of  them  that 
ministered  unto  him,  Timotheus  ami  Erastus ;  but 
he  himself  stayed  in  Asia  for  a  season. 

23  And  the  same  time  there  arose  no  small  stir 
about  that  way. 

24  For  a  certain  man  named  Demetrius,  a  silver- 
smith, which  made  silver  slirines  for  Diana, 
brought  no  small  gain  unto  the  craftsmen; 

2.5  Whom  he  called  together  with  tlie  workmen 
of  like  occupation,  and  said.  Sirs,  ye  know  that  by 
this  craft  we  have  our  wealth. 


for  the  space  of  two  years ;  so  that  all  they 
wliich  dwelt  in  Asia  heard  the  word  of  the 

11  Lord,  both  Jews  and  Greeks.  And  God 
wrought  special  i  miracles  by  the  hands  of 

12  Paul :  insomuch  tliat  unto  tlie  sick  were 
carried  away  from  his  body  handkerchiefs 
or  aprons,  and  tlie  diseases  departed  from 

13  tliem,  and  tlie  evil  spirits  went  out.  But 
certain  also  of  the  strolling  Jews,  exorcists, 
took  upon  them  to  name  over  tliem  which 
had  the  evil  spirits  the  name  of  the  Lord 
Jesus,  saying,  I  adjure  you  by  Jesus  whom 

14  Paul  preacheth.  And  there  were  seven 
sons  of  one  Sceva,  a  Jew,  a  cliief  priest, 

15  which  did  this.  And  the  evil  spirit  an- 
swered and  said  unto  them,  Jesus  I  -  know, 

16  and  Paul  I  know;  but  who  are  ye?  And 
the  man  in  whom  the  evil  spirit  was 
leaped  on  tliem,  and  mastered  both  of 
them,  and  prevailed  against  them,  so  that 
they   fled  out  of   that  house  naked  and 

17  wounded.  And  this  became  known  to 
all,  both  Jews  and  Greeks,  that  dwelt  at 
Ephesus ;  and  fear  fell  upon  them  all,  and 
the  name  of  the  Lord  Jesus  was  niagni- 

18  fled.  Many  also  of  them  that  liad  believed 
came,    confessing,    and    declaring    their 

19  deeds.  And  not  a  few  of  them  that 
practised  '^  curious  arts  brought  their  books 
together,  and  burned  them  in  tlie  sight  of 
all :  and  they  counted  the  price  of  them, 
and    found    it    fifty  thousand    pieces   of 

20  silver.  So  mightily  grew  the  word  of  the 
Lord  and  prevailed. 

21  Now  after  these  things  were  ended,  Paul 
puriwsed  in  the  spirit,  when  he  had 
passed  through  Macedonia  and  Acliaia,  to 
go  to  Jerusalem,  saying,  After  I  have  been 

22  there,  I  must  also  see  Home.  And  having 
sent  into  Macedonia  two  of  them  that 
ministered  unto  him,  Timothy  and  Eras- 
tus, he  himself  stayed  in  Asia  for  a  while, 

23  And   al)out   that  time   tliere    arose   no 

24  small  stir  concerning  the  Way,  For  a  cer- 
tain man  named  Demetrius,  a  silversmith, 
which  made  silver  shrines  of  *  Diana, 
brought  no  little  business  unto  the  crafts- 

2.">  men;  whom  he  gathered  together,  with 
the  workmen  of  like  occupation,  and  said, 


Gr 


powers 


Or,  recognise.    3  Or,  magical.    *  Gr.  Artemis. 


10.  All  they  wliich  dwelt  in  Asia.  Ephesus  was  a  mart  for  all  Asia  Minor,  and  hence,  at  times,  was  visited 
by  every  one  in  the  province.  Here  they  would  hear  Paul  in  his  (so  to  speak)  pastorate  there  for  two  years  and 
three  months. 

12.  From  his  body  handkerchiefs  or  aprons.     Compare,  for  a  like  action,  chap.  5  :  15. 

14.  A  chief  priest.     Probably  a  leader  of  one  of  the  twenty-four  courses. 

1.5.  Jesus  I  know,  and  Paul  I  know.     Different  verbs  in  Greek.     "  .Jesus  I  perceive,  and  Paul  I  know." 

IG.  Naked.     With  the  outer  garments  torn  off.     The  word  is  very  commonly  thus  used. 

19.  BrouRht  their  books  toeelher.  Ephesus  was  a  celebrated  centre  of  magical  practice;  and  the  charms 
used  upon  the  bodies,  in  the  form  of  bits  of  written  parchment,  were  called  "  Ephesian  writings."  Fifty  thousand 
pieces  of  silver.  That  is,  fifty  thousand  drachmae,  which  is  eighty-five  hundred  dollars,  worth,  in  purchasing- 
value  now,  at  least  eighty-five  thousand  dollars. 

ao.  So  mightily  grew,  etc.     The  burning  of  so  large  an  amount  of  books  is  e\1denee  of  this. 

21.  Paul's  plan  was  to  go  to  Macedonia,  and  then  through  Greece  to  .Jerusalem,  and  on  another  western  trip  to 
see  Rome.     This  plan  he  actually  fulfilled,  although  the  going  to  Rome  was  as  a  prisoner. 

22.  Krastus.    Perhaps  the  same  who  was  treasurer  of  the  city  of  Corinth  afterward  (Rom.  16:  23;  2  Tim.  4:  20). 

24.  The  Way.  See  verse  9.  Silver  shrines  of  Diana,  or  Artemis,  who  differed  much  from  the  Roman 
Diana  and  Greek  Artemis.  She  was  an  Oriental  deity,  represented  in  the  crude,  ungraceful  proportions  of  Oriental 
taste.  Her  principal  peculiarity  was  her  large  supply  of  breasts.  The  "shrines''  were,  probably,  little,  portable 
temples,  to  be  carried  in  procession,  or  put  up  in  private  houses.  The  Temple  of  Diana,  at  Ephesus,  was  one  of  the 
wonders  of  the  world.  The  original  temple  having  been  burned  down  B.C.  356,  this  temple  was  built  by  the  co- 
operation of  all  the  Greek  cities  of  Asia.  It  was  four  hundred  and  twenty-five  feet  in  length.  Its  substructions  have 
lately  been  brought  to  light.     Craftsmen.     These  were  those  who  wrought  in  the, art  under  him. 

25.  Workineu.    These  were  the  laborers  in  this  business,  who  were  not  associated  with  him. 


A  great  uproar 


THE    ACTS,    XIX. 


raised  against  Paul. 


20  Moreover  ye  see  and  hear,  that  not  alone  at 
Ephesus,  but  almost  throughout  all  Asia,  this 
Paul  hatli  persuaded  and  turned  away  nuioh  ]jeople, 
saying  that  they  be  no  gods,  which  are  made  with 
hands : 

27  So  that  not  only  this  our  craft  is  in  danger  to 
be  set  at  nought;  but  also  that  the  temple  of  the 
great  goddess  Diana  should  be  despised,  and  her 
magnificence  should  be  destroyed,  whom  all  Asia 
and  the  world  worshippeth. 

28  And  when  they  heard  these  sayinf/f:,  they 
were  full  of  Avrath,  and  cried  out,  saying.  Great  is 
Diana  of  the  Ephesians. 

2!)  And  the  whole  city  was  filled  with  confusion: 
and  having  caught  Gains  and  Aristarchus,  men  of 
Macedonia,  Paul's  companions  in  travel,  they 
rushed  with  one  accord  into  the  theatre. 

30  And  when  Paul  would  have  entered  in  unto 
the  people,  the  disciples  suffered  him  not. 

31  And  certain  of  the  chief  of  Asia,  which  were 
his  friends,  sent  unto  him,  desiring  Jdiu  that  he 
would  not  adventuie  himself  into  the  theatre. 

32  Some  therefore  cried  one  thing,  and  some 
another:  for  the  assembly  was  confused;  and  the 
more  part  knew  not  wherefore  they  were  come 
together. 

33  And  they  drew  Alexander  out  of  the  multi- 
tude, the  Jews  putting  him  forward.  And  Alex- 
ander beckoned  with  the  hand,  and  would  have 
made  his  defence  unto  the  people. 

34  But  when  they  knev/  that  he  was  a  Jew,  all 
with  one  voice  about  the  space  of  two  hours  cried 
out.  Great  is  Diana  of  the  Ephesians. 

35  And  when  the  town-clerk  had  appeased  the 
people,  he  said,  Ye  men  of  Ephesus,  what  man  is 
there  that  knoweth  not  how  that  the  city  of  the 
Ephesians  is  a  worshipper  of  the  great  goddess 
Diana,  and  of  the  imaye  which  fell  down  from 
Jupiter  ? 

36  Seeing  then  that  these  things  cannot  be 
spoken  against,  ye  ought  to  be  quiet,  and  to  do 
nothing  rashly. 

37  For  ye  have  brought  hither  these  men,  which 
are  neitlier  robbers  of  churches,  nor  yet  blasphem- 
ers of  your  goddess. 


Sirs,  ye  know  that  by  this  business  \\^ 

26  have  our  wealth.  And  ye  see  and  hear, 
that  not  alone  at  Ephesus,  but  almost 
throughottt  all  Asia,  this  Paul  hath  per- 
suaded and  turned  away  much  people, 
saying  that  they  be  no  gods,  which  are 

27  made  with  hands  :  and  not  only  is  there 
danger  that  this  our  trade  come  into  dis- 
repute; but  also  that  the  temple  of  the 
great  goddess  ^  Diana  be  made  of  no 
account,  and  that  she  should  even  be  de- 
posed from  her  magnificence,  whom   all 

28  Asia  and  -  the  world  worshippeth.  And 
when  they  heard  this,  they  were  filled 
with  wrath,  and  cried  out,  saying,  Great  is 

29  1  Diana  of  the  Ephesians.  And  the  city 
was  filled  with  the  confusion:  and  they 
rushed  with  one  accord  into  the  theatre, 
having  seized  Gains  and  Aristarchus,  men 
of  Macedonia,  Paul's  companions  in  travel. 

30  And  when  Paul  was  minded  to  enter  in 
unto  the  people,  the  disciples  suffered  him 

31  not.  Andcertainalsoof  the  ^  chief  officers 
of  Asia,  being  his  friends,  sent  unto  him, 
and  besought  him  not  to  adventure  him- 

32  self  into  the  theatre.  Some  therefore 
cried  one  thing,  and  some  another:  for  the 
assembly  was  in  confusion ;  and  the  more 
part  knew  not  wherefore  tliey  were  come 

33  together.  *  And  they  brought  Alexander 
out  of  the  multitude,  the  Jews  putting 
him  forward.  And  Alexander  beckoned 
with  the  hand,  and  would  have  made  a 

34  defence  unto  the  people.  But  when  they 
perceived  that  he  was  a  Jew,  all  with  one 
voice  about  the  space  of  two  hours  cried 
out,  Great  is  ^  Diana  of   the  Ephesians. 

35  And  when  the  townclerk  had  quieted  the 
multitude,  he  saith.  Ye  men  of  Ephesus, 
what  man  is  there  who  knoweth  not  how 
that  the  city  of  the  Ephesians  is  temple- 
keeper  of  the  great  ^  Diana,  and  of  the 
imaye  which  fell  down  from  ^Jupiter? 

36  Seeing  then  that  these  things  cannot  be 
gainsaid,  ye  ought  to  be  quiet,  and  to  do 

37  nothing  rash.  For  ye  have  brought  hither 
these  men,  which  are  neither  robbers  of 
temples  nor  blasphemers  of  our  goddess. 


Gr.  Artemis.    '  Gr.  the  inhabited  earth.    ^  Gr.  Asiarchs.    *  Or,  Aiicl 

6  Or,  heaven. 


!  of  the  multitude  instructed  Alexander. 


26,  37.  Although  DenaetriuH,  doubtless,  exaggerated  the  facts  in  order  to  make  his  plea  the  stronger,  yet  his 
words  show  that  the  spread  of  the  gospel  through  the  province  of  Asia  must  have  been  marvellous. 

38.  Great  is  Diana  of  the  Kphesians.  The  meeting  had  been,  doubtless,  a  large  and  public  one  in  some 
open  place ;  and  hence  this  shouting  attracted  crowds,  and  created  confusion. 

29.  Oaius.  Greek  form  of  Roman  "Caius."  There  was  another  Gaius,  who  was  a  companion  of  Paul,  from 
Derbe  (chap.  20 :  4)  ;  and  there  seems  to  have  been  a  third,  living  at  Corinth,  with  whom  Paul  lodged  (Horn.  16 :  23), 
and  whom  Paul  baptized  (1  Cor.  1 :  14),  and  who  may  be  the  same  as  the  well-beloved  Gaius  to  whom  John  writes  his 
third  Epistle.  Aristarchus  is  again  mentioned  in  chap.  20 :  4,  and  27  :  2.  He  was  from  Thessalonica.  The  theatre, 
being  usually  very  large,  aud  built  solidly  of  stone,  and  very  accessible,  was,  in  Greek  and  lioman  towns,  a  ready 
place  for  a  crowd. 

31.  The  chief  officers  of  Asia.  Rather,  "  Asiarchs,"  who  were  the  superintendents  of  the  religious  celebra- 
tions in  the  province.  They  were  wealthy  and  influential  men,  and  paid  for  the  public  games  out  of  their  owa 
resources. 

32.  The  original  nucleus  of  the  crowd  had  a  purpose;  but  their  noise  had  called  together  a  much  vaster  multi- 
tude, who  had  no  motive  but  curiosity  aud  excitement. 

33.  And  they  brought  Alexander  out  of  the  multitude.  Better,  "and  some  of  the  multitude  urged 
forward  (or  instructed)  Alexander."  He  seems  to  have  been  a  Jewish  orator:  and  some  in  the  crowd,  friendly  to  the 
Jews,  tell  him  to  defend  the  Jews  from  blame;  in  which  movement,  of  course,  all  the  Jews  join. 

3-4.  The  crowd  prefer  noise  to  argument. 

3.5.  The  townclerk.  The  secretary,  or  recorder,  a  high  civic  officer.  Temple-keeper.  Gr.,  "  neocorus;  " 
literally,  "  temple-sweeper,"  an  honorable  title  given  to  cities  that  had  built  a  temple  in  honor  of  their  patron-god. 
Tlie  imaire  which  fell  down  from  Juiuter.  Supposed  to  be  an  aerolite,  perhaps  in  its  original  condition,  or 
perhaps  carved  to  represent  a  female.    The  most  famous  statue  of  Diaua  at  Ephesus,  was,  however,  of  wood. 


Paul 


THE    ACTS,    XX. 


to  Macedoaia. 


3S  "Wherefore  if  Demetrius,  and  the  craftsmen 
which  are  with  him,  have  a  matter  against  any 
man,  the  law  is  open,  and  there  are  deputies:  let 
them  implead  one  another. 

39  But  if  ye  enquire  any  thing  concerning  other 
matters,  it  shall  be  determined  in  a  lawful  as- 
sembly. 

40  For  we  are  in  danger  to  be  called  in  question 
for  this  day's  uproar,  there  being  no  cause  whereby 
we  may  give  an  account  of  this  concourse. 

41  And  when  he  had  thus  spoken,  he  dismissed 
the  assembly. 


38  If  therefore  Demetrius,  and  the  craftsmen 
that  are  with  him,  have  a  matter  against 
any  man,  i  the  courts  are  open,  and  there 
are  proconsuls:   let  them  accuse  one  an- 

39  other.  But  if  ye  seek  any  thing  about 
other  matters,   it  shall  be  settled  in  the 

40  regular  assembly.  For  indeed  we  are  in 
danger  to  be  -accused  concerning  this 
day's  riot,  there  being  no  cause  for  it : 
and  as  touching  it  we  shall  not  beabic  to 

41  give  account  of  this  concourse.  And  when 
he  had  thus  spoken,  he  dismissed  tlie 
assembly. 


Or,  court  days  are  kept.     ^  Or,  accused  of  riot  concerning  this  day. 


38.  There  are  proconsuls.  There  are  such  things  as  proconsuls.  Of  course,  there  was  only  one  in  the  prov- 
ince of  Asia. 

39.  Other  matters.  Other  than  the  "  matter  against  any  man  "  of  verse  38.  Lawsuits  could  be  regulated 
before  the  proconsul,  or  at  the  other  courts.  Other  matters  of  general  character  could  be  brought  to  a  regular 
ecclesia,  or  assembly,  and  should  not  be  committed  to  a  mob. 

40.  Fear  of  the  Roman  authority  is  the  last  and  slrotigest  argument  the  secretary  uses. 

41.  He  dismissed  the  assembly.  By  his  speech  he  had  turned  a  mob  into  an  assembly;  so  that  all  he  had 
to  do  was,  not  to  disperse  a  mob,  but  to  dismiss  an  assembly. 


CHAPTER    XX. 


1.  Paul  goeth  to  Macedonia,  7.  He  celebrateth  the  Lord's  supper,  and  preacbeth.  9.  Eutyclius  having  fallen 
down  dead,  10.  is  raised  to  life.  17.  At  Miletum  he  calleth  the  elders  together,  telleth  them  what  shall 
befall  to  himself,  28.  committeth  God's  flock  to  them,  29.  warneth  them  of  false  teachers,  32.  commendeth 
them  to  God,  36.  prayeth  with  them,  and  goeth  his  way. 


1  AxD  after  the  uproar  was  ceased,  Paul  called 
unto  Jiiin  the  disciples,  and  embraced  them,  and 
departed  for  to  go  into  Macedonia. 

2  And  when  he  had  gone  over  those  parts,  and 
had  given  them  much,  exliortation,  he  came  into 
Greece, 

3  And  there  abode  three  months.  And  when 
the  .Jews  laid  wait  for  him,  as  he  was  about  to  sail 
into  Syria,  he  purposed  to  return  through  Mace- 
donia. 

4  And  there  accompanied  him  into  Asia  Sopater 
of  Berea;  and  of  the  Thessalonians,  Aristarchus 
and  .Secundus;  and  Gaius  of  Derbe,  and  Timo- 
theus;  and  of  Asia,  Tychicus  and  Trophimus. 

")  These  going  before  tarried  for  us  at  Troas. 

6  And  we  sailed  away  from  Philippi  after  the 
days  of  unleavened  bread,  and  came  unto  them  to 
Troas  in  live  days;  where  we  abode  seven  days. 

7  And  upon  the  first  day  of  the  week,  when  the 
disciples  came  together  to  break  bread,  Paul 
preached  unto  them,  ready  to  depart  on  the  mor- 
row; and  continued  his  speech  until  midnight. 


1  And  after  the  uproar  was  ceased,  Paul 
having  sent  for  the  disciples  and  exhorted 
them,  took  leave  of  them,  and  departed  for 

2  to  go  into  Macedonia.  And  when  he  had 
gone  through  those  parts,  and  had  given 
them    much   exhortation,    he    came  into 

3  Greece.  And  when  he  had  spent  three 
months  there,  and  a  plot  was  laid  against 
him  by  the  Jews,  as  he  was  about  to  set 
sail   for  Syria,   he  determined  to  return 

4  through  Macedonia.  And  there  accom- 
panied him  ^as  far  as  Asia  Sopater  of 
Benea,  the  son  of  Pyrrhus;  and  of  the 
Thessalonians,  Aristarchus  and  Secundus; 
and  Gaius  of   Derbe,  and  Timothy;   and 

5  of  Asia,  Tychicus  and  Trophimus.  But 
these  "^  had  gone  before,  and  were  waiting 

G  for  us  at  Troas.  And  we  sailed  away 
from  Philippi  after  the  days  of  unleavened 
bread,  and  came  unto  them  to  Troas  in 
five  days;  where  we  tarried  seven  days. 

7      And   upon   the   first  day  of  the  week. 


1  Many  ancient  authorities  omit  «.?  far  ax  Asia.     '  Many  ancient  authorities  read  came,  and  tcere  waiting. 

1-3.  Paul  crosses  to  Macedonia,  visits  Philippi,  Thessalonica,  and  Berrea,  passes  southward  thence  to  Greece, 
and  intends  to  sail  from  Greece  to  Syria ;  but  a  plot  of  the  Jews,  probably  to  kill  him  on  the  voyage,  determines  him 
to  return  to  .Syria,  through  Macedonia. 

4.  Accompanied  him  as  far  as  Asia.  That  is,  they  did  not  go  as  far  as  Syria  (Trophimus  excepted, 
chap.  21  :  29).  Moreover,  they  crossed  the  yEgean  ahead  of  Paul  (verse  5).  Sopater.  Not  the  Sosipater  of  Uom. 
](j:21.  Aristarchus.  .See  chap.  19 :  29,  and  27:2;  also  Col.  4:  10,  Phil.  24.  A  devoted  personal  companion  of 
Paul.  Gaius  of  Derbe.  See  chap.  19  :  29.  Tychicus.  See  Eph.  6  :  21 ;  Col.  4  :  T ;  2  Tim.  4 :  12;  Tit.  3 .  12.  A 
confidential  messenger  of  the  apostle.     Trophimus.     See  chap.  21  :  29,  and  2  Tim.  4  ;  20. 

5.  These  had  gone  before.  Probably  to  make  arrangements  for  Paul's  more  speedy  journey  to  Syria. 
Us.     Notice  the  first  person.     Luke,  the  writer,  again  joins  Paul  (ch.ip.  17  :  14).     Troas.     See  on  chap.  16:  8. 

6.  The  days  of  unleavened  bread.  The  Passover  festival.  This  marks  the  time  as  spring.  In  five 
days.  The  distance  was  only  about  a  hundred  and  seventy  miles.  The  vessel  may  have  had  severe  head-winds, 
or  much  calm  weather,  or  have  made  several  landings  on  the  way. 


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Eutyclms,  having  fallen  down 


THE    ACTS,    XX. 


dead,  is  raised  to  life. 


8  And  there  were  many  lights  in  the  upper 
chamber,  where  they  were  gathered  together. 

9  And  there  sat  in  the  window  a  certain  young 
man  named  Eutychus,  being  fallen  into  a  deep 
sleep:  and  as  Paul  was  long  preaching,  he  sunk 
down  with  sleep,  and  fell  down  from  the  third 
loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and  fell  on  him,  and 
embracing  him  said,  Trouble  not  yourselves;  for 
his  life  is  in  him. 

11  When  he  therefore  was  come  up  again,  and 
had  broken  bread,  and  eaten,  and  talked  a  long 
while,  even  till  break  of  day,  so  he  departed. 

12  And  they  brought  the  young  man  alive,  and 
were  not  a  little  comforted. 

13  H  And  we  went  before  to  ship,  and  sailed 
unto  Assos,  there  intending  to  take  in  Paul :  for 
so  had  he  appointed,  minding  himself  to  go  afoot. 

14  xVnd  when  he  met  with  us  at  Assos,  we  took 
him  in,  and  came  to  Mitylene. 

15  And  we  sailed  thence,  and  came  the  next 
day  over  against  Chios;  and  the  next  day  we 
arrived  at  Samos,  and  tarried  at  Trogy Ilium;  and 
the  next  day  we  came  to  Miletus. 

16  For  Paul  had  determined  to  sail  by  Ephesus, 
because  he  would  not  spend  the  time  in  Asia :  for 
he  hasted,  if  it  were  possible  for  him,  to  be  at 
Jerusalem  the  day  of  Pentecost. 

17  1  And  from  Miletus  he  sent  to  Ephesus,  and 
called  the  elders  of  the  church. 

IS  And  when  they  were  come'  to  him,  he  said 
unto  them,  Ye  know,  from  the  first  day  that  I 
came  into  Asia,  after  what  manner  I  have  been 
with  you  at  all  seasons, 


when  we  were  gathered  together  to  break 
bread,  Paul  discoursed  with  them,  intend- 
ing to  depart  on  the  morrow;   and  pro- 

8  longed  his  speech  until  midnight.  And 
there  were  many  lights  in  the  upper  cham- 
ber,  where  we  were   gathered  together. 

9  And  there  sat  in  the  window  a  certain 
young  man  named  Eutychus,  borne  down 
with  deep  sleep;  and  as  Paul  discoursed 
yet  longer,  being  borne  down  by  his  sleep 
he  fell  down   from  the  third  story,  and 

10  was  taken  up  dead.  And  Paul  went 
down,  and  fell  on  him,  and  embracing 
him  said,  Make  ye  no  ado;  for  his  life  is 

11  in  him.  And  when  he  was  gone  up,  and 
had  broken  the  bread,  and  eaten,  and 
had  talked  with  them  a  long  while,  even 

12  till  break  of  day,  so  he  departed.  And 
they  brought  the  lad  alive,  and  were  not  a 
little  comforted. 

13  But  we,  going  before  to  the  ship,  set 
sail  for  Assos,  there  intending  to  take  in 
Paul :  for  so  had  he  appointed,  intending 

14  himself  to  go  ^by  land.  And  when  he 
met   us  at  Assos,   we  took  hiin   in,  and 

1.5  came  to  Mitylene.  And  sailing  from 
thence,  we  came  the  following  day  over 
against  Chios;  and  the  next  day  we 
touched  at  Samos ;  and  -  the  day  after  we 

16  came  to  Miletus.  For  Paul  had  deter- 
mined to  sail  past  Ephesus,  that  he  might 
not  have  to  spend  time  in  Asia;  for  "he 
was  hastening,  if  it  were  possible  for  him, 
to  be  at  Jerusalem  the  day  of  Pentecost. 

17  And  from  Miletus  he  sent  to  Ephesus, 
and  called  to  him  the  ^  elders  of  the  church. 


1  Ox,  011  foot.    '  Many  ancient  authorities  insert /(r/i'JH^  torned  a<  Tr-ogyllium.    ^  Or,  presbyters. 

7.  To  break  bread  at  the  Lord's  Supper. 

8.  Lights.     Torches,  whose  smoke,  probably,  and  heat,  made  the  atmosphere  of  the  place  conducive  to  sleep. 

9.  Yet  longer.  Simply  "  longer;  "  that  is,  "  longer  than  usual."  There  is  nothing  answering  to  "  yet  "  in  the 
Greek.     Dead.    Not  seemingly  dead. 

10.  Fell  on  him.  See  1  Kings  17:  21;  2  Kings  4:  34.  For  his  life  is  in  him.  Or,  "for  his  soul  is  in 
him."    It  had  been  out  of  him;  i.e.,  out  of  his  body. 

11.  Broken  the  bread  of  the  eucharist.  And  eaten  of  the  love-feast  which  followed.  Till  break  of 
day.    About  five  o'clock  in  that  latitude  at  that  season.    The  meeting  had  been  at  least  of  eight  hours'  duration. 

12.  And  they  brought  the  lad  alive.     An  after-statement  of  a  previous  fact. 

13.  Assos.  On  the  coast  of  Asia  Minor,  opposite  the  island  of  Lesbos.  Important  discoveries  have  been  lately 
made  here.  Paul's  walk  from  Troas  to  Assos  was  one  of  twenty-five  miles;  while  the  ship,  with  his  companions, 
had  to  sail  nearly  twice  that  distance  around  the  projecting  shore  to  reach  the  same  place. 

14.  Mitylene.     About  thirty  miles  south  of  Assos,  on  the  Island  of  Lesbos. 

15.  Chios,  on  the  island  of  Chios  (now  Scio,  of  so  sad  a  modern  history),  was  some  sixty  miles  south  of 
Mitylene.  Samos,  on  the  island  of  Samos,  was  seventy  or  eighty  miles  farther  south  than  Chios.  The  clause,  "  and 
tarried  at  Trogyllium,"  is  omitted  by  the  Revised  Version  (with  Tischendorf),  as  not  found  in  the  oldest  uncials. 
Trogyllium  is  the  promontory  of  Mount  Mycale  on  the  mainland,  opposite  Samos.  Miletus  was  twenty  miles  south- 
east of  Trogyllium,  on  the  other  headland  of  the  Latmian  Gulf.  It  was  one  of  the  most  powerful,  wealthy,  and 
celebrated  cities  of  Asia  Minor. 

16.  Ephesus  was  thirty  miles  north  of  Miletus;  and  Paul's  vessel,  in  going  from  Chios  to  Samos,  had  passed 
the  headlands  of  the  bay  of  Ephesus,  and  left  the  city  to  the  eastward  about  fifteen  miles.  To  be  at  Jerusalem 
the  day  of  Pentecost.  Pentecost  was  fifty  days  after  the  Sunday  of  Passover  week.  Paul's  time  on  this  voyage 
may  be  thus  divided  :  — 


Philippi  to  Troas 4 

At  Troas ....  7 

To  Assos 1 

To  Mitylene 1 

To  Chios 1 

To  Miletus 1 

At  Miletus 4 

To  Cos 1 

To  Rhodes 1 

To  Patara 1 


days, 
day. 


days, 
day. 


To  Tyre 5  days. 

At  Tyre 7    " 

To  Ptoleraais 1  day. 

At  Ptolemais 1    " 

To  Caesarea 2  daj's. 

At  Ctesarea 7    " 

To  Jerusalem 3  days. 


Total 


48  days 


This  would  bring  Paul  to  Jerusalem  just  in  time  for  Pentecost.    The  distance  he  had  travelled  from  Philippi  to 
Jerusalem  was  nearly  fifteen  hundred  miles  by  the  course  he  took. 


Paul  warneth  the  elders 


THE    ACTS,    XX. 


against  false  teachers. 


19  Serving  tlio  Lord  with  all  humility  of  mind, 
and  with  many  tears,  and  temptations,  which 
befell  me  by  the  lying  in  wait  of  the  .JeAvs: 

20  And  how  1  kept  back  nothing  that  was 
profitable  vnto  you,  but  have  shewed  you,  and 
have  taught  you  publicldy,  and  from  house  to 
house, 

21  Testifying  both  to  the  Jews,  and  also  to  the 
(Greeks,  repentance  toward  God,  and  faith  toward 
our  Lord  .Jesus  Christ. 

22  And  now,  behold,  I  go  bound  in  the  spirit 
unto  Jerusalem,  not  knowing  the  things  that  shall 
befall  me  there: 

23  Save  that  the  Holy  Ghost  witnesseth  in  every 
city,  saying  that  bonds  and  afflictions  abide  me. 

24  But  none  of  these  things  move  me,  neither 
count  I  my  life  dear  unto  myself,  so  that  I  might 
finish  my  course  with  joy,  and  the  ministry,  which 
1  have  received  of  the  Lord  Jesus,  to  testify  the 
gospel  of  the  grace  of  God. 

2.^  And  now,  behold,  I  know  that  ye  all,  among 
whom  I  have  gone  preaching  the  kingdom  of  God, 
shall  see  my  face  no  more. 

2()  Wherefore  I  take  you  to  record  this  day,  that 
I  am  pure  from  the  blood  of  all  men. 

27  For  I  have  not  shunned  to  declare  unto  you 
all  the  counsel  of  God. 

28  IT  Take  heed  therefore  unto  yourselves,  and 
to  all  the  flock,  over  the  which  the  Holy  Ghost 
hath  made  you  overseers,  to  feed  the  church  of 
God,  which  he  hath  pui'chased  with  his  own 
blood. 

29  For  I  know  this,  that  after  my  departing 
shall  grievous  wolves  enter  in  among  you,  not 
sparing  the  flock. 

.30  Also  of  your  own  selves  shall  men  arise, 
speaking  perverse  things,  to  draw  away  disciples 
after  them. 

31  Therefore  watch,  and  remember,  that  by  the 
space  of  three  years  I  ceased  not  to  warn  every 
one  night  and  day  with  tears. 

32  And  now,  brethren,  I  commend  you  to  God, 
and  to  the  word  of  his  grace,  which  is  able  to 
build  you  up,  and  to  give  you  an  inheritance 
among  all  them  which  are  sanctified. 

33  I  have  coveted  no  man's  silver,  or  gold,  or 
ajiparel. 

34  Yea,  ye  yourselves  know,  that  these  hands 
have  ministered  unto  my  necessities,  and  to  them 
that  were  with  me. 


18  And  when  they  were  come  to  him,  he  said 
unto  them. 

Ye  yourselves  know,  from  the  first  day 
that  1  set  foot  in  Asia,  after  what  manner 

19  I  was  with  you  all  the  time,  serving  the 
Lord  with  all  loMliness  of  mind,  and  with 
tears,  and  with  trials  which  befell  me  by 

20  the  plots  of  the  Jews :  how  that  I  shrank 
not  from  declaring  unto  you  any  thing 
that    was    profitable,   and    teaching   you 

21  publicly,  and  from  house  to  house,  te"sti- 
fying  both  to  Jews  and  to  Gi-eeks  repent- 
ance toward  God,  and  faith  toward  our 

22  Lord  Jesus  ^  Christ.  And  now,  bcliold,  I 
go  bound  in  the  spirit  unto  Jerusalem,  not 
knowing  the  things  that  shall  befall  me 

23  there  :  save  that  the  Holy  Ghost  testifieth 
unto  me  in  every  city,  saying  that  bonds 

24  and  afflictions  abide  me.  But  I  hold  not 
my  life  of  any  account,  as  dear  unto  my- 
self, -  so  that  I  may  accomplish  my  course, 
and  the  ministry  which  1  received  from 
the  Lord  Jesus,  to  testify  the  gospel  of 

25  the  grace  of  God.  And  now,  behold.  I 
know  that  ye  all,  among  whom  I  went 
about  preaching  the  kingdom,  shall  see 

20  my  face  no  more.  Wherefore  I  testify 
imto  you  this  day,  that  I  am  pure  from 

27  the  blood  of  all  men.  For  I  shrank  not 
from  declaring  unto  you  the  whole  coun- 

28  sel  of  God.  Take  heed  unto  yourselves, 
and  to  all  the  flock,  in  the  wliicli  the  Holy 
Ghost  hath  made  you  ''bishops,  to  feed 
the  church  of  *  God,  which  he  ^  purchased 

29  with  his  own  blood.  1  know  that  after 
my  departing  grievous  wolves  shall  enter 

30  in  among  you,  not  sparing  the  flock ;  and 
from  among  your  own  selves  shall  men 
arise,  speaking  perverse  things,  to  draw 

31  away  the  disciples  after  them.  Where- 
fore watch  ye,  remembering  that  by  the 
space  of  three  years  I  ceased  not  to  ad- 
monish   every   one  night  and   day   with 

32  tears.  And  now  I  commend  you  to  ^  God, 
and  to  the  word  of  his  grace,  which  is 
able  to  build  you  up,  and  to  give  you  the 
inheritance  among  all  them  that  are  sanc- 

33  tified.     I  coveted  no  man's  silver,  or  gold, 

34  or  apparel.  Ye  yourselves  know  that 
these  hands  ministered  unto  my  necessi- 

35  ties,  and  to  them  that  were  with  me.  In 
all  things  I  gave  you  an  example,  how 
that  so   labouring  ye  ought  to  help  the 


1  Manyi 


L'icnt  authorities  omit  Chri.it.    ^  Or,  in  comparison  of  accompli.<i/iing  my  course,    s  Or,  overseers.    *  Many 
ancient  authorities  read  t/ie  Lord.    ^  Gr.  acquired.    «  Some  ancient  authorities  read  the  Lord. 


18.  Asia.    The  province. 

19.  Lowliness  of  uiiiid  is  a  self-abasement  which  docs  not  resent  the  scorn  and  contempt  of  others. 
80.  1  shrank  not.     His  lowliness  of  rniiid  had  no  element  of  timidity  in  it. 

23.  Bound  in  the  spirit.     Rather,  "  bound  by  the  Spirit."     The  Holy  Spirit  constrained  him. 

23.  The  Holy  Spirit,  who  bound,  or  constrained,  him  to  go,  also  foretold  him  of  bonds  and  afflictions.  This 
testimony  had  been,  perhaps,  by  direct  revelation  to  Taul,  as  well  as  through  i)rophet8  like  Agabus  (chap.  21 :  10, 11). 

24.  So  that  I  may  accomplish  my  course.  The  figure  taken  from  the  race.  And  the  ministry. 
Epexegetical. 

25.  Sliall  see  my  face  no  more.  Not  that  Paul  should  never  visit  Ephesus  ag.ain  (for  he  probably  did  visit 
it  after  his  first  imprisonment  at  Rome),  but  that  ho  should  never  see  all  those  whom  he  now  was  addressing.  The 
Greek  expresses  this.  It  is,  "  And  now,  behold,  I  know  that  no  more  shall  ye  see  my  face,  ye  all,  among  whom," 
etc. 

2(5.  From  the  blood.      That  is,  the  death  (of  course)  eternal. 
28.  Bishops  and  presbyters  are  the  same  in  the  apostolic  age. 
31.  By  the  space  of  three  years.     See  chap.  19 :  8,  10,  22. 
33.  God's  gracious  word  was  to  take  Paul's  place  as  their  daily  counsellor, 

310 


Paul  starts  on  Us 


THE    ACTS,    XXL 


journey  to 


35  I  have  shewed  yon  all  things,  how  that  so 
labouring  ye  ought  to  support  the  weak,  and  to 
remember  the  words  of  the  Lord  Jesus,  how  he 
said.  It  is  more  blessed  to  give  than  to  receive. 

30  H  And  when  he  had  thus  spoken,  he  kneeled 
down,  and  prayed  with  them  all. 

37  And  they  all  wept  sore,  and  fell  on  Paul's 
neck,  and  kissed  him, 

38  Sorrowing  most  of  all  for  the  words  which 
he  spake,  that  they  should  see  his  face  no  more. 
And  they  accompanied  him  unto  the  ship. 


weak,  and  to  remember  tiie  words  of  the 
Lord  Jesus,  how  he  himself  said.  It  is 
more  blessed  to  give  than  to  receive. 

36  And  when  he  had  thus  spoken,  he 
kneeled  down,  and  prayed  with  them  all. 

37  And  they  all  wept  sore,  and  fell  on  PauPs 

38  neck,  and  kissed  him,  sorrowing  most  of 
all  for  the  word  which  he  had  spoken, 
that  they  should  behold  his  face  no  more. 
And  they  brought  him  on  his  way  unto 
the  shij). 


35.  The  words  o£  the  Lord  Jesus.    Not  recorded  in  the  Gospels. 


CHAPTER   XXI. 


1,  Paul  will  not  by  any  means  be  dissuaded  from  going  to  Jerusalem.  9.  Philip's  daughters  prophetesses.  17.  Paul 
Cometh  to  Jerusalem  i  27.  where  he  is  apprehended,  and  in  great  danger,  31.  but  by  the  chief  captain  la 
rescued,  and  permitted  to  speak  to  the  people. 


1  And  it  came  to  pass,  that  after  we  were  got- 
ten from  them,  and  had  launched,  we  came  with 
a  straight  course  unto  Coos,  and  the  day  following 
unto  Khodes,  and  from  thence  unto  Patara: 

2  And  finding  a  ship  sailing  over  unto  Phenicia, 
we  went  aboard,  and  set  forth. 

3  Xow  when  we  had  discovered  Cyprus,  we  left 
it  on  the  left  hand,  and  sailed  into  Syria,  and 
landed  at  Tyre :  for  there  the  ship  was  to  unlade 
her  burden. 

4  And  finding  disciples,  Ave  tarried  there  seven 
days:  who  said  to  Paul  through  the  Spirit,  that 
he  should  not  go  up  to  Jerusalem. 

5  And  when  we  had  accomplished  those  days, 
we  departed  and  went  our  way;  and  they  all 
broiight  us  on  our  way,  Avith  wives  and  children, 
till  we  were  out  of  the  city:  and  we  kneeled  down 
on  the  shore,  and  prayed. 

6  And  when  we  had  taken  our  leave  one  of 
another,  we  took  ship;  and  they  returned  home 
again. 

7  And  when  we  had  finished  our  course  from 
Tyre,  we  came  to  Ptolemais,  and  saluted  the 
brethren,  and  abode  with  them  one  day. 

8  And  the  next  day  we  that  were  of  Paul's 
company  departed,  and  came  unto  Csesarea:  and 
we  entered  into  the  house  of  Philip  the  evangelist, 
which  was  one  of  the  seven;  and  abode  with  hira. 


1  And  when  it  came  to  pass  that  we  were 
parted  from  them,  and  had  set_  sail,  we 
came  with  a  straight  course  unto 'Cos,  and 
the   next   day   unto    Ehodes,    and    from 

2  thence  unto  Patara :  and  having  found  a 
ship  crossing  over  unto  Phoenicia,  we  went 

3  aboard,  and  set  sail.  And  when  we  had 
come  in  sight  of  Cyprus,  leaving  it  on 
the  left  hand,  we  sailed  unto  Syria,  and 
landed  at  Tyre :  for  there  the  ship  was  to 

4  unlade  her  burden.  And  having  found 
the  disciples,  we  tarried  there  seven  days: 
and  these  said  to  Paul  through  the  Spirit, 
that  he  should  not  set  foot  in  Jerusalem. 

5  And  when  it  came  to  pass  that  we  had 
accomplished  the  days,  Ave  departed  and 
went  on  our  journey;  and  they  all,  Avith 
Avives  and  children,  brought  us  on  our 
way,  till  we  Avere  out  of  the  city:  and 
kneeling  doAvn  on  the  beach,  Ave  prayed, 

6  and  bade  each  other  fareAvell ;  and  Ave  AA'ent 
on  board  the  ship,  but  they  returned  home 
again. 

7  And  Avhen  we  had  finished  the  voyage 
from  Tyre,  we  arrived  at  Ptolemais;  and 
Ave  saluted  the  brethren,  and  abode  Avith 

8  them  one  day.  And  on  the  morrow  Ave 
departed,  and  came  unto  Ctesarea:  and 


1.  Cos.  A  town  on  the  large  island  of  the  same  name,  about  fifty  miles  south  of  Miletus.  Rhodes,  on  the 
large  island  of  Rhodes,  is  seventy  miles  south-east  of  Cos.  The  distance  is  more  by  a  ship's  route,  as  the  long 
Cnidian  peninsula  has  to  be  doubled.  This  peninsula  is  the  extreme  south-western  point  of  Asia  Minor.  After 
doubling  it,  Paul's  course  was  eastward  to  Rhodes.  Patara  is  seventy  miles  east  of  Rhodes,  on  the  shore  of  Asia 
Minor  (F-ycia).    It  was  an  old  and  celebrated  place,  with  a  fine  harbor. 

2.  Paul  leaves  the  ship  he  had  entered  at  PhiHppi,  and  finds  another  In  the  prominent  port  of  Patara,  bound  to 
Tyre,  the  chief  city  of  Phoenicia.  The  distance  from  Patara  to  Tyre  was  about  four  hundred  and  fifty  miles  south- 
east. A  straight  line  from  one  to  the  other  would  just  touch  the  south-west  corner  of  the  island  of  Cyprus;  and,  as 
the  vessel  (see  next  verse)  kept  along  that  corner,  we  may  suppose  it  had  a  fair  wind.  If  so,  four  or  five  days  would 
be  ample  for  the  trip  across. 

3.  Syria,  of  which  Phoenicia  was  a  division. 

4.  Said  to  Paul  through  the  Spirit.  Their  knowledge  of  Paul's  danger  was  received  from  the  Spirit.  It 
was  not  an  order  to  Paul  from  the  Spirit  (compare  chap.  20 :  22). 

6.  Went  on  board  tlie  sliip.  Perhaps  the  same  ship  which  brought  Paul  from  Patara,  and  had  now 
completed  the  discharge  of  her  cargo  at  Tyre. 

7.  Ptolemais.    The  more  ancient  Ako,  and  the  modern  St.  Jean  d'Acre,  about  twenty-five  mllea  south  of  Tyre. 

8.  Here  at  Ptolemais  Paul  left  the  ship,  and  went  by  land;  for  although  the  reading  of  the  Old  Version,  "we 
that  were  of  Paul's  company,"  is  clearly  erroneous,  nearly  all  the  versions  and  important  manuscripts  being  against 
it,  yet  the  words,  "  finished  the  voyage,"  in  verse  7,  and  the  use  of  "  departed  "  and  "  came,"  in  verse  8,  in  place  of 
verbs  adapted  to  sailing,  show  that  Paul's  land-journey  began  at  Ptolemais.    Ceasarea  was  nearly  forty  miles  south 


8U 


Agabus  foretelleth  PaTil 


THE    ACTS,    XXL 


how  he  shall  be  bound, 


9  And  the  same  man  had  four  daughters,  vir- 
gins, which  did  prophesy. 

10  And  as  we  tarried  there  many  days,  there 
came  down  from  Judtea  a  certain  prophet,  named 
Agabus. 

11  And  when  he  was  come  unto  us,  lie  took 
Paul's  uinllf.  ninl  hound  his  own  hands  and  feet, 
and  said.  I'liii^  ^aith  the  Holy  Ghost,  8o  shall  the 
Jews  at  .It  rusaliui  bind  the  man  that  owneth  this 
girdle,  and  shall  deliver  him  into  the  hands  of  the 
Gentiles. 

12  And  when  we  heard  these  things,  both  we, 
and  they  of  that  place,  besought  him  not  to  go  up 
to  Jerusalem. 

13  Then  Paul  answered,  What  mean  ye  to  weep 
and  to  break  mine  heart  ?  for  I  am  ready  not  to 
be  bound  only,  but  also  to  die  at  Jerusalem  for 
the  name  of  the  Lord  Jesus. 

14  And  when  he  would  not  be  persuaded,  we 
ceased,  saying.  The  will  of  the  Lord  be  done. 

15  And  after  those  days  we  took  up  our  car- 
riages, and  went  up  to  Jerusalem. 

16  There  went  with  us  also  certain  of  the  dis- 
ciples of  Cajsarea,  and  brought  with  them  one 
Mnason  of  Cyprus,  an  old  disciple,  with  whom  we 
should  lodge. 

17  And  when  we  were  come  to  Jerusalem,  the 
brethren  received  us  gladly. 

18  And  the  day  following  Paul  went  in  with  us 
unto  James;  and  all  the  elders  were  present. 

19  And  when  he  had  saluted  them,  he  declared 
particularly  what  things  God  had  wrought  among 
the  Gentiles  by  his  ministry. 

20  And  when  they  heard  it,  they  glorified  the 
Lord,  and  said  unto  him.  Thou  seest,  brother,  how 
many  thousands  of  Jews  there  are  which  believe; 
and  they  are  all  zealous  of  the  law : 

21  And  they  are  informed  of  thee,  that  thou 
teachest  all  the  Jews  which  are  among  the  Gen- 
tiles to  forsake  Moses,  saying  that  they  ought  not 
to  circumcise  their  children,  neither  to  walk  after 
the  customs. 


entering   into  the    house    of    Philip  the 

evangelist,  who  was  one  of  the  seven,  we 

9  abode  with  him.     Now  this  man  had  four 

daughters,  virgins,  which   did   prophesy. 

10  And  as  we  tarried  there  ^  many  days,  there 
came  down  from  Juda;a  a  certain  prophet, 

11  named  Agabus.  And  coming  to  us,  and 
taking  Paul's  girdle,  he  bound  his  own 
feet  and  liands,  and  said,  Tluis  saith  the 
Holy  Ghost,  8o  shall  the  Jews  at  Jerusa- 
lem bind  the  man  that  owneth  this  girdle, 
and  shall  deliver  him  into  the  hands   of 

12  the  Gentiles.  And  when  we  heard  these 
things,  both  we  and  they  of  that  place 
besought  him  not  to  go  up  to  Jerusalem. 

13  Then  Paul  answered,  What  do  ye,  weep- 
ing and  breaking  my  heart  ?  for  I  am 
ready  not  to  be  bound  only,  but  also  to 
die  at  Jenisalem  for  the  name  of  the  Lord 

14  Jesus.  And  when  he  would  not  be  per- 
suaded, we  ceased,  saying.  The  will  of  the 
Lord  be  done. 

15  And  after  these  days  we  2  took  up  our 

16  baggage,  and  went  up  to  Jerusalem.  And 
there  went  with  us  also  certain  of  the 
disciples  from  Csesarea,  bringing  icilh 
them  one  Mnason  of  Cyprus,  an  early 
disciple,  with  whom  we  should  lodge. 

17  And  when  we  were  come  to  Jerusalem, 

18  the  brethren  received  us  gladly.  And  the 
day  following  Paul  went  in  with  us  unto 
James;  and  all  the  elders  were  present. 

19  And  when  he  had  saluted  them,  he  re- 
hearsed one  by  one  the  things  which  God 
had  wrought  among  the  Gentiles  by  his 

20  ministry.  And  they,  when  they  heard  it, 
glorified  God;  and  they  said  unto  him. 
Thou  seest,  brother,  how  many  ^  thousands 
there  are  among  the  Jews  of  them  which 
have  believed ;  and  they  are  all  zealous  for 

21  the  law:  and  they  have  been  informed 
concerning  thee,  that  thou  teachest  all  the 


Or,. 


Or,  made  ready.    ^  Or.  myriads. 


of  Ptolemais.  Philip  the  evangelist.  The  same  who  had  preached  in  Samaria,  and  to  the  eunuch  (see  chap- 
8:.i-4U).  One  of  the  seven.  These  seven  are  usually  styled  "deacons,"  but  we  have  no  scriptural  authority  for 
so  doing  (see  chap.  6:5).  Philip  had,  probably,  made  Csesarea  his  headquarters  for  sixteen  years,  from  the  time 
when  he  came  thither  from  the  interview  with  the  eunuch  (chap.  8:40).  From  Csesarea,  he  may  have  gone  forth  as 
an  evangelist  on  evangelistic  tours.  It  is  probable  that  an  "  evangelist,"  in  the  beginning,  was  one  who  orally  told 
the  story  of  Jesus'  life  and  death  and  resurrection,  before  any  written  gospel  was  made. 

10.  Many  clays.  Literally,  "  more  days."  More  than  otherwise  would  have  been  the  case  had  not  Philip 
been  there.  Seven  days  would  answer  the  phrase  sufficiently.  Down  to  the  seacoast.  Judaea.  Csesarea,  although 
a  port  of  Jerusalem,  was  north  of  Judoea  proper.    Agabus.     See  chap.  11 :  28. 

11.  This  prophecy  of  Agabus  was  to  prepare  both  Paul  and  the  church  for  his  arrest  and  imprisonment. 

13.  Besought  him  not  to  go  up.  Human  affection,  but  not  divine  wisdom,  prompting  the  appeal  (see  on 
verses  4, 1.3). 

13.  Weeping  and  breaking  my  heart  ?  for  I  am  ready.  No  contradiction  in  this.  Paul's  tenderness  at 
their  sorrow  did  not  interfere  with  his  readiness  to  go  to  prison  and  to  death  for  Jesus. 

1.5.  We  took  up  our  baggage.     Simply,  "  having  packed  up,"  we  went,  etc. 

16.  Bringing  with  them.  Some  would  read,  "  bringing  him  to  one  Mnason  of  Cyprus,"  etc.  This  seems  to 
give  better  sense,  for  it  is  hard  to  explain  why  the  disciples  should  be  said  to  bring  Mnason.  The  phrase  would  have 
been  simply,  "together  with  one  Mnason,"  etc.  An  early  disciple.  Probably  one  of  the  converts  of  Pentecost, 
twenty-seven  years  before. 

18.  James.     Undoubtedly  the  apostle. 

19.  He  rehearsed  one  by  one.    A  long  and  profoundly  interesting  story. 

20.  How  many  thousands.  Rather,  "  how  many  ten  thousands."  Not  to  be  considered  as  a  hyperbole. 
Palestine,  doubtless,  numbered  literally  at  this  time,  twenty-seven  years  after  Pentecost,  at  least  a  hundred  thousand 
Christians. 

21.  A  false  rumor  made  Paul  to  teach  Jeics  to  give  up  circumcision  and  all  Jewish  customs.  Paul  taught  Ge7i- 
iile/i  not  to  adopt  the  Jewish  ritual,  but  he  left  Jews  to  work  out  their  emancipation  from  the  ritual  by  the  gradual 
process  of  a  Christian  experience.  He  himself,  as  a  Jew,  was  perfectly  willing  to  conform  to  the  ritual,  when  it  was 
not  pressed  on  him  as  necessary  to  salvation.  Hence  the  proposition  now  made  by  James  received  his  hearty  concur- 
rence. It  was  an  act  of  Christian  expediency  to  save  the  unnecessary  wounding  of  others'  consciences  and  the  con- 
eef|uent  loss  of  Influence,  which  the  Christian  is  often  obliged  in  charity  to  do.  Paul's  circumcision  of  Timothy 
(chap.  16:  3)  was  of  a  like  aature. 

312 


Paul  cometh  to  Jerusalem, 


THE    ACTS,    XXL 


where  lie  is  in  great  danger, 


22  What  is  it  therefore  ?  the  multitude  must 
needs  come  together :  for  they  will  hear  that  thou 
art  come. 

23  Do  therefore  this  that  we  say  to  thee:  We 
have  four  men  which  have  a  vow  on  them; 

24  Them  take,  and  purify  thyself  with  them, 
and  be  at  charges  Avith  them,  that  they  may  shave 
tlieir  heads:  and  all  may  know  that  those  things, 
whereof  they  were  informed  concerning  thee,  are 
nothing;  but  that  thou  thyself  also  walkest  or- 
derly, and  keepest  the  law. 

25  As  touching  the  Gentiles  which  believe,  we 
have  written  and  concluded  that  they  observe  no 
such  thing,  save  only  that  they  keep  themselves 
from  tliinija  offered  to  idols,  and  from  blood,  and 
from  strangled,  and  from  fornication. 

26  Then  Paul  took  the  men,  and  the  next  day 
purifying  himself  with  them  entered  into  the  tem- 
ple, to  signify  the  accomplishment  of  the  days  of 
purification,  until  that  an  offering  should  be  offered 
for  every  one  of  them. 

27  And  when  the  seven  days  were  almost  ended, 
the  Jews  which  were  of  Asia,  when  they  saw  him 
in  the  temple,  stirred  up  all  the  people,  and  laid 
hands  on  him, 

28  Crying  out.  Men  of  Israel,  help :  This  is  the 
man,  that  teacheth  all  men  every  where  against 
the  people,  and  the  law,  and  this  place :  and  fur- 
ther brought  Greeks  also  into  the  temple,  and  hath 
polluted  this  holy  place. 

29  (For  they  had  seen  before  with  him  in  the 
city  Trophimus  an  Ephesian,  whom  they  supposed 
that  Paul  had  brought  into  the  temple.) 

30  And  all  the  city  was  moved,  and  the  people 
ran  together:  and  they  took  Paul,  and  drew  him 
out  of  the  temple :  and  forthwith  the  doors  were 
sliut. 

31  And  as  they  went  about  to  kill  him,  tidings 
came  unto  the  chief  captain  of  the  band,  that  all 
Jerusalem  was  in  an  uproar. 

32  Who  immediately  took  soldiers  and  centu- 
rions, and  ran  down  unto  them:  and  when  they 
saw  the  chief  captain  and  the  soldiers,  they  left 
beating  of  Paul. 

33  Then  the  chief  captain  came  near,  and  took 
him,  and  commanded  him  to  be  bound  with  two 
chains ;  and  demanded  who  he  was,  and  what  he 
had  done. 


Jews  which  are  among  the  Gentiles  to 
forsake  Moses,  telling  them  not  to  circum- 
cise their  children,  neither  to  walk  after  the 

22  customs.     What  is  it  therefore  V  they  will 

23  certainly  hear  that  thou  art  come.  Do 
therefore  this  that  we  say  to  thee:  We 
have   four    men   which   have    a   vow   on 

24  them ;  these  take,  and  purify  thyself  with 
them,  and  be  at  charges  for  them,  that 
they  may  shave  their  heads :  and  all  shall 
know  that  there  is  no  truth  in  the  things 
whereof  they  have  been  informed  con- 
cerning thee;   but  that  thou  thyself  also 

25  walkest  orderly,  keeping  the  law.  But  as 
touching  the  Gentiles  which  have  believed, 
we  1  wrote,  giving  judgement  that  they 
should  keep  themselves  from  things  sacri- 
ficed to  idols,  and  from  blood,  and  from 
what  is  strangled,  and  from  fornication, 

26  Then  Paul  ^took  the  men,  and  the  next 
day  purifying  himself  with  them  went 
into  the  temple,  declaring  the  fulfilment 
of  the  days  of  purification,  until  the  offer- 
ing was  offered  for  every  one  of  tliem. 

27  And  when  the  seven  days  were  almost 
completed,  the  Jews  from  Asia,  when  they 
saw  him  in  the  temple,  stirred  up  all  the 

28  multitude,  and  laid  hands  on  him,  crying 
out,  Men  of  Israel,  help :  This  is  the  man, 
that  teacheth  all  men  everywhere  against 
the  people,  and  the  law  and  this  place: 
and  moreover  he  brought  Greeks  also  into 
the  temple,   and   hath   defiled   this    holy 

29  place.  For  they  had  before  seen  with  him 
in  the  city  Trophimus  the  Ephesian, 
whom    they    supposed    that    Paul    had 

30  brought  into  the  temple.  And  all  the 
city  was  moved,  and  the  people  ran  to- 
gether: and  they  laid  hold  on  Paul,  and 
dragged    him    out    of    the    temple:    and 

31  straightway  the  doors  were  shut.  And  as 
they  were  seeking  to  kill  him,  tidings  came 
up  to  the  3  chief  captain  of  the  *band, 

32  that  all  Jerusalem  was  in  confusion.  And 
forthwith  he  took  soldiers  and  centurions, 
and  ran  down  upon  them :  and  they,  when 
they  saw  the  chief  captain  and  the  sol- 

33  diers,  left  off  beating  Paul.  Then  the 
chief  captain  CMne  near,  and  laid  hold  on 
him,  and  commanded  him  to  be  bound 
with   two   chains;   and   inquired  who  he 

34  was,  and  what  he  had  done.     And  some 


1  Or,  enjoined.    Many  ancient  authorities  read  sejit.    ^  Or,  took  the  men  the  next  day,  and  purifying  himself,  etc. 
3  Or,  inilitary  tribune.    Gr.  chiliarch  :  and  so  throughout  this  book.    *  Or,  cohort. 

34.  Be  at  charges  for  tlieni ;  i.e.,  pay  the  expense  for  the  sacrifice  necessary  when  the  Nazarite's  head  was 
shaved  at  the  expiration  of  his  vow  (Num.  0 :  14,  15).  Paul  did  not  malse  a  vow  with  them,  but  joined  with  them  as 
an  attachi. 

20.  Declaring  to  the  priests  the  fulfilment  of  the  days  of  purification,  and  waiting  until  the  offer- 
ing, etc. 

27.  The  seven  days  from  the  day  in  which  Paul  notified  the  priests.  The  Jews  from  Asia,  who  were 
attending  the  Feast  of  Pentecost. 

28.  That  teacheth  all  men  everywhere  against  the  people,  and  the  law  and  this  place.  Accumu- 
lative charges  under  intense  excitement.  Brought  Greeks  also  into  the  temple.  One  had  been  with  Paul,  and 
he  not  in  the  temple.    Anger  is  careless  of  truth. 

29.  Trophimus.    See  chap.  20  : 4. 

.30.  Straightway  the  doors  were  shut.  The  custodians  fearing  a  riot,  and  providing  against  the  pollution 
of  the  temple  area  by  any  blood  shed  within  it. 

31.  The  chief  captain  of  the  band.  The  commander  of  the  Roman  cohort  in  garrison  at  Jerusalem.  In 
Greek,  "chiliarch,"  the  Roman  "  military  tribune."    The  riot  was  evidently  of  large  proportions. 

32.  Ran  down.  From  the  high  tower  of  Antonia,  where  the  garrison  was  stationed.  It  was  a  little  north  of 
the  temple,  and  commanded  it. 

33.  With  two  chains.  Probably  to  two  soldiers  (see  chap.  12:6).  The  commander  evidently  believed  Paul 
to  be  guilty  of  some  high  crime. 

813 


Paul  beginneth 


THE    ACTS,    XXII. 


his  defence, 


34  And  some  cried  one  thing,  some  another, 
among  the  multitude:  and  wlicn  he  could  not 
know  the  certainty  for  the  tunuilt,  he  commanded 
him  to  be  carried  into  the  castle. 

;J5  And  when  he  came  upon  the  stairs,  so  it  was, 
that  he  was  borne  of  the  soldiers  for  the  violence 
of  the  people. 

36  For  the  multitude  of  the  people  followed 
after,  crying.  Away  with  him. 

37  And  as  Paul  was  to  be  led  into  the  castle,  he 
said  unto  the  chief  captain,  May  I  speaic  unto 
thee  ?    Who  said,  Canst  thou  speak  Greek  ? 

38  Art  not  tliou  that  Egyptian,  which  before 
these  days  madest  an  uproar,  and  leddest  out  into 
the  wilderness  four  thousand  men  that  were  mur- 
derers ? 

39  But  Paul  said,  I  am  a  man  luhich  am  a  .Jew 
of  Tarsus,  a  city  in  Cilicia,  a  citizen  of  no  mean 
city :  and,  I  beseech  thee,  suffer  me  to  speak  unto 
the  people. 

40  And  when  he  had  given  him  licence,  Paul 
stood  on  the  stairs,  and  beckoned  with  the  hand 
unto  the  people.  And  when  there  was  made  a 
great  silence,  he  spake  unto  theia  in  the  Hebrew 
tongue,  saying. 


shouted  one  thing,  some  another,  among 
the  crowd:  and  when  he  could  not  know 
the  certainty  for  the  i;proar,  he  com- 
manded him  to  be  brought  into  the  castle. 

35  And  when  he  came  upon  the  stairs,  so  it 
was,  that  he  was  l)orne  of  the  soldiers  for 

36  the  violence  of  the  crowd ;  for  the  multi- 
tude of  the  people  followed  after,  crying 
out.  Away  with  him. 

37  And  as  Paul  was  about  to  be  brought 
into  the  castle,  he  saith  unto  the  chief 
captain,  May  I  say  something  unto  thee  ? 

38  And  he  said,  Dost  thou  know  Greek?  Art 
thou  not  then  the  Egyptian,  which  before 
these  days  stirred  up  to  sedition  and  led 
out  into  the  wilderness  the  four  thousand 

39  men  of  the  Assassins '?  But  Paul  said,  I 
am  a  Jew,  of  Tarsus  in  Cilicia,  a  citizen 
of  no  mean  city:  and  I  beseech  thee,  give 

40  me  leave  to  speak  unto  the  people.  And 
when  he  had  given  him  leave,  Paul,  stand- 
ing on  the  stairs,  beckoned  with  the  hand 
unto  the  people;  and  when  there  was 
made  a  great  silence,  he  spake  unto  them 
in  the  Hebrew  language,  saying, 


35.  The  stairs.    From  the  temple  area  to  the  Castle  of  Antonia. 

38.  Art  thou  not  then  the  Egyptian  ?  The  commander  had  thought  that  Paul  was  the  Egyptian  deceiver, 
•who  is  mentioned  by  Josephus  (Ant.,  20,  8,  6)  as  giving  out  that  he  was  a  prophet,  and  persuading  the  people  to  go 
with  him  to  the  Mount  of  Olives,  promising  them  th.it  the  walls  of  the  city  would  then  fall  down  for  them.  Felix 
routed  them,  killing  four  hundred,  and  taking  two  hundred  prisoners;  but  the  Egyptian  leader  escaped.  In  the 
"Wars,"  2,  13^  b,  Josephus  says  that  this  Egyptian  led  his  men  from  the  desert,  and  not  from  Jerusalem,  to  the 
Mount  of  Olives,  and  gives  their  number  as  thirty  thousand,  which,  doubtless,  is  a  mistjike  in  transcription  for  three 
thousand.  As  the  event  was  fresh  in  the  minds  of  the  people,  it  was  natural  for  Claudius  Lysias,  the  commander,  to 
suppose  that  Paul  was  the  same  deceiver  creating  this  riot  in  Jerusalem.  The  Assassins,  or  Sicarii.  The  name 
given  to  the  radical  insurgents  against  the  Roman  sway,  and  the  freebooters  who  joined  them,  and  made  use  of  their 
political  status  for  purposes  of  private  plunder. 

40.  Beckoned  with  the  hand  to  obtain  silence.  The  Hebrew  language.  The  Aramaic.  The  old 
Hebrew  was  a  dead  language. 


CHAPTER    XXII. 


1.  Panl  declareth  at  large,  how  he  was  converted  to  the  faith,  17.  and  called  to  his  apostleship.  22.  At  the 
very  mentioning  of  the  (Jentiles,  the  people  exclaim  on  him.  24.  He  should  have  heen  scourged,  25.  but 
claiming  the  privilege  of  a  Roman,  he  escapeth. 


1  Men,  brethren,  and  fathers,  hear  ye  my  de- 
fence which  I  make,  now  unto  you. 

2  (And  when  they  heard  that  he  spake  in  the 
Hebrew  tongue  to  them,  they  kept  the  more 
silence:  and  he  saith,) 

3  I  am  verily  a  man  vshich  am  a  Jew,  bom  in 
Tarsus,  a  city  in  Cilicia,  yet  brought  up  in  this 
city  at  the  feet  of  Gamaliel,  and  taught  according 
to  the  perfect  manner  of  the  law  of  the  fathers, 
and  was  zealous  toward  God,  as  ye  all  are  this  day. 

4  And  I  persecuted  this  way  unto  the  death, 
binding  and  delivering  into  prisons  both  men  and 
women. 


Bretiiii?:x  and  fathers,  hear  ye  the  de- 
fence which  I  now  make  unto  you. 

And  when  they  heard  that  he  spake 
unto  them  in  the  Hebrew  language,  they 
were  the  more  quiet:  and  he  saith, 

I  am  a  Jew,  born  in  Tarsus  of  Cilicia, 
but  brought  up  in  this  city,  at  the  feet  of 
Gamaliel,  instructed  according  to  the  strict 
manner  of  the  law  of  our  fathers,  being 
zealous  for  God,  even  as  ye  all  are  this 
day :  and  I  persecuted  this  Way  imto  the 
death,  binding  and  delivering  into  prisons 
both  men  and  women.    As  also  the  high 


1.  Brethren  and  fathers.  See  chap.  7:2.  The  "fathers"  was  directed  toward  members  of  the  Sanhedrim 
present  in  the  crowd. 

2.  In  the  Hebrew  language.  See  chap.  21 :  40.  They  had  probably  supposed  that  Paul  would  speak  in  Greek, 
the  universal  language  of  the  day.  The  commander  had  supposed  the  very  opposite,  --  that  Paul  could  not  speak 
Greek,  but  was  an  Egyptian  Jew,  talking  the  Hebrew  of  the  great  Jewish  colony  in  Egypt. 

3.  Gamaliel.  See  chap.  5 :  34.  Zealous  for  God,  even  as  ye  all  are  this  day.  There  can  be  zeal  without 
knowledge,  and  zeal  without  spirituality. 

4.  This  Way.    See  chap.  19  : 9,  23. 


314 


Paul  declareth  how 


THE    ACTS,    XXTI. 


he  was  converted. 


5  As  also  the  high  priest  doth  bear  me  witness, 
and  all  the  estate  of  the  elders :  from  whom  also 
I  received  letters  unto  the  brethren,  and  went  to 
Damascus,  to  bring  them  which  were  there  bomid 
unto  Jerusalem,  for  to  be  punished. 

6  And  it  came  to  pass,  that,  as  I  made  my  jour- 
ney, and  was  come  nigh  unto  Damascus  about 
noon,  suddenly  there  shone  from  heaven  a  great 
light  round  about  me. 

7  And  I  fell  unto  the  ground,  and  heard  a  voice 
saying  imto  me,  Saul,  Saul,  why  persecutest  thou 
me? 

8  And  I  answered,  Who  art  thou.  Lord  ?  And 
he  said  unto  me,  I  am  Jesus  of  Nazareth,  whom 
thou  persecutest. 

9  And  they  that  were  with  me  saw  indeed  the 
light,  and  were  afraid;  but  they  heard  not  the 
voice  of  him  that  spake  to  me. 

10  And  I  said.  What  shall  I  do,  Lord  ?  And 
the  Lord  said  unto  me,  Arise,  and  go  into  Damas- 
cus; and  there  it  shall  be  told  thee  of  all  things 
which  are  appointed  for  thee  to  do. 

11  And  when  I  could  not  see  for  the  glory  of 
that  light,  being  led  by  the  hand  of  them  that 
were  with  me,  I  came  into  Damascus. 

12  And  one  Ananias,  a  devout  man  according 
to  the  law,  having  a  good  report  of  all  the  Jews 
which  dwelt  tliere, 

13  Came  unto  me,  and  stood,  and  said  unto  me. 
Brother  Saul,  receive  thy  sight.  And  the  same 
hour  I  looked  up  upon  him. 

14  And  he  said,  The  God  of  our  fathers  hath 
chosen  thee,  that  thou  shouldest  know  his  will, 
and  see  that  Just  One,  and  shoiddest  hear  the 
voice  of  his  mouth. 

1.5  For  thou  shalt  be  his  witness  unto  all  men 
of  what  thou  hast  seen  and  heard. 

16  And  now  why  tarriest  thou  ?  arise,  and  be 
baptized,  and  wash  away  thy  sins,  calling  on  the 
name  of  the  Lord. 

17  And  it  came  to  pass,  that,  when  I  was  come 
again  to  Jerusalem,  even  while  I  prayed  in  the 
temple,  I  was  in  a  trance; 

18  And  saw  him  saying  unto  me.  Make  haste, 
and  get  thee  quickly  out  of  Jerusalem :  for  they 
will  not  receive  thy  testimony  concerning  me. 

19  And  I  said,  Lord,  they  know  that  I  impris- 
oned and  beat  in  every  synagogue  them  that 
believed  on  thee: 

20  And  when  the  blood  of  thy  martyr  Stephen 
was  shed,  I  also  was  standing  by,  and  consenting 
unto  his  death,  and  kept  the  raiment  of  them 
that  slew  him. 

21  And  he  said  unto  me,  Depart:  for  I  will 
send  thee  far  hence  unto  the  Gentiles. 

22  And  they  gave  him  audience  unto  this  word, 
and  then  lifted  up  their  voices,  and  said.  Away 
with  such  a, fellow  from  the  earth:  for  it  is  not  lit 
tliat  he  should  live. 


priest  doth  bear  me  witness,  and  all  the 
estate  of  the  elders:  from  whom  also  I 
received  letters  unto  the  brethren,  and 
jom-neyed  to  Damascus,  to  bring  them 
also  which  were  there  imto  Jerusalem  in 

6  bonds,  for  to  be  punished.  And  it  came 
to  pass,  that,  as  I  made  my  journey,  and 
drew  nigh  unto  Damascus,  about  noon, 
suddenly  there  shone  from  heaven  a  great 

7  light  romid  about  me.  And  I  fell  nnto 
the  ground,  and  heard  a  voice  saying 
unto    me,    Saul,    Saul,   why  persecutest 

8  thou  me?  And  I  answered.  Who  art 
thou,  Lord  ?  And  he  said  unto  me,  I 
am  Jesus  of  Nazareth,  whom  thou  per- 

9  secutest.  And  they  that  were  with  me 
beheld  indeed  the  light,  but  they  heard 
not  the  voice  of  him  that   spake  to  me. 

10  And  I  said.  What  shall  I  do,  Lord  ?  And 
the  Lord  said  vmto  me.  Arise,  and  go  into 
Damascus;  and  there  it  shall  be  told  thee 
of    all    things   which  are   appointed    for 

11  thee  to  do.  And  when  I  could  not  see 
for  the  glory  of  that  light,  being  led  by 
the  hand  of  them  that  were  with  me,  I 

12  came  into  Damascus.  And  one  Ananias, 
a  devout  man  according  to  the  law,  well 
reported   of  by  all  the   Jews  that   dwelt 

13  there,  came  unto  me,  and  standing  by  me 
said  unto  me.  Brother  Saul,  receive  thy 
sight.     And  in  that  very  hour  I  i  looked 

14  up  on  him.  And  he  said.  The  God  of 
our  fathers  hath  appointed  thee  to  know 
his  will,  and  to  see   the  Righteous  One, 

1.5  and  to  hear  a  voice  from  his  mouth.  For 
thou  shalt  be  a  witness  for  him  unto  all 
men  of  what  thou  hast  seen  and  heard. 

16  And  now  why  tarriest  thou  ?  arise,  and 
be    baptized,   and  wash   away  thy   sins, 

17  calling  on  his  name.  And  it  came  to  pass, 
that,  when  I  had  returned  to  Jerusalem, 
and  while  I  prayed  in  the  temple,  I  fell 

18  into  a  trance,  and  saw  him  saying  unto 
me.  Make  haste,  and  get  thee  quickly  out 
of  Jerusalem  :  because  they  will  not  re- 
ceive of  thee  testimony  concerning  me. 

19  And  I  said.  Lord,  they  themselves  know 
that  I  imprisoned  and  beat  in  every  syna- 

20  gogue  them  that  believed  on  thee:  and 
when  the  blood  of  Stephen  thy  witness 
was  shed,  I  also  was  standing  by,  and 
consenting,  and  keeping  the  garments  of 

21  them  that  slew  him.  And  he  said  unto 
me,  Depart :  for  I  will  send  thee  forth  far 
hence  imto  the  Gentiles. 

22  And  they  gave  him  audience  unto  this 
word;  and  they  lifted  up  their  voice,  and 
said.  Away  with  such  a  fellow  from  the 
earth:  for  it  is  not  fit  that  he  should  live. 


'•eceived  my  night  and  looked  upon  him. 


.').  All  the  estate  of  the  elders.  Literally,  "  all  the  presbytery."  Unto  the  brethren.  Unto  their 
brethren,  the  zealous  .Jews. 

9.  Heard  not  the  voice.     See  chap.  9  :  7.     For  this  whole  narrative,  see  chaps.  9  : 1-20,  and  26 :  10-20. 

12.  A  devout  man  accordins  to  the  law.     A  Christian  also  (see  chap.  9  :  10). 

14.  The  Kighteous  One.  He  was  to  represent  the  race  in  righteousness,  and  bring  all  believers  to  righteous- 
ness. 

16.  Be  baptize<l,  and  wash  away  thy  sins.  This  is  not,  "be  baptized,  and  so  wash  away  thy  sins,"  but 
"be  baptized,  and  alno  wash  away  thy  sins"  —  by  that  which  baptism  betokens. 

18.  Him  ;  i.e.,  the  Lord  .Tesus. 

19,  20.  Paul's  arguraent  before  God,  representing  him  as  most  fitted  to  testify  successfully  to  the  Jews.  But 
what  is  man  to  argue  with  God? 

22.  Mention  of  the  Gentiles  as  sharers  with  the  Jews  in  God's  merciful  dispensations  always  stirred  up  the 
inlensest  Jewish  jealousy. 


315 


Paul  pleadeth 


THE    ACTS,    XXIII. 


his  cause. 


23  And  as  they  criel  out,  and  cast  oflf  their 
clothes,  and  threw  dust  into  the  air, 

24  The  chief  captain  commanded  hitn  to  be 
brouglit  into  the  castle,  and  bade  that  he  should 
he  examined  by  scourging  ;  that  he  might  know 
wherefore  they  cried  so  against  him. 

25  And  as  they  bound  him  with  thongs,  Paul 
said  unto  the  centurion  that  stood  by.  Is  it  lawful 
for  you  to  scom-ge  a  man  that  is  a  Roman,  and 
uncondemned  ? 

2(5  When  the  centurion  heard  that,  he  went  and 
told  the  chief  captain,  saying.  Take  heed  what 
thou  doest :  for  this  man  is  a  Koman. 

27  Then  the  chief  captain  came,  and  said  unto 
him,  Tell  me,  art  thou  a  Roman  ?    He  said.  Yea. 

2S  And  the  chief  captain  answered,  With  a 
great  sum  obtained  I  this  freedom.  And  Paul 
said,  But  I  was/ree  born. 

29  Then  straightway  they  departed  from  him 
which  should  have  examined  him:  and  the  chief 
captain  also  was  afraid,  after  he  knew  that  he  was 
a  iioman,  and  because  he  had  bound  him. 

30  On  the  morrow,  because  he  would  have 
known  the  certainty  wherefore  he  was  accused 
of  the  Jews,  he  loosed  him  from  his  bands,  and 
commanded  the  chief  priests  and  all  their  council 
to  appear,  and  brought  Paul  down,  and  set  him 
before  them. 


23  And  as  they  cried  out,  and  threw  off  their 

24  garments,  and  cast  dust  into  the  air,  the 
chief  cai^tain  commanded  him  to  be  brought 
into  the  castle,  bidding  that  he  should 
be  examined  by  scourging,  that  he  might 
know    for   what    cause   they  so    shouted 

2.5  against  him.  And  when  they  had  tied 
him  up  1  with  the  thongs,  Paul  said  unto 
the  centurion  that  stood  by,  Is  it  lawful 
for  you  to  scourge  a  man  that  is  a  Koman, 

20  and  uncondemned?  And  when  the  cen- 
turion heard  it,  he  went  to  the  chief  cap- 
tain, and  told  him,  saying.  What  art  thou 
about  to  do  ?  for  this  man  is  a  Koman. 

27  And  the  chief  captain  came,  and  said 
unto  him.  Tell  me,  art   thou  a  Koman '? 

28  And  he  said,  Yea.  And  the  chief  captain 
answered.  With  a  great  sum  obtained  I 
this   citizenship.     Aiid   Paul  said.  But  I 

29  am  a  liomnn  born.  They  then  which 
were  about  to  examine  him  straightway 
departed  from  him:  and  the  chief  captain 
also  was  afraid,  when  he  knew  that  he 
was  a  Roman,  and  because  he  had  bound 
him. 

30  But  on  the  morrow,  desiring  to  know 
the  certainty,  wherefore  he  was  accused 
of  the  Jews,  he  loosed  him,  and  com- 
manded the  chief  priests  and  all  the 
council  to  come  together,  and  brought 
Paul  down,  and  set  him  before  them. 


Or,  fur. 


33.  Threw  off  their  grarinents.     Rather, 

so  raised  a  great  dust,  showing  their  excitement. 

24.  The  chief  captain.     See  chap.  21 : 
den  to  a  Koman  citizen  before  conviction. 

85.  Centurion.     See  on  chap.  10  .-1. 

28.  With  a  great  sum.    The  commander  wonders  how 
citizenship. 

29.  Because  he  hart  hounrt  him  for  scourging.     Binding  in  prison  for  safety  would  not  have  interfered  with 
Paul's  rights  of  citizenship,  but  binding  for  scourging  was  an  infraction  of  his  privilege. 

30.  The  certainty.     The  sure  account.     Brought  Paul  rtown  from  the  castle  to  some  building  near  the 
temple,  whither  it  would  be  allowed  the  Roman  soldiers  to  go  as  Paul's  guard  (compare  chap.  23 :  10). 


flung  their  garments."    They  whirled  their  outer  garments,  and 
By  scourging,  which  (as  well  as  any  other  torture)  was  forbid- 

poor  man  like  Paul  could  have  procured  the  Roman 


CHAPTER    XXIII. 


1.  As  Paul  pleadeth  his  cause,  2.  Ananias  commandeth  them  to  smite  him.  7.  Dissension  among  his  accusers. 
11.  Q-od  encourageth  him.  14.  The  Jews'  laying  wait  for  Paul  20.  is  declared  unto  the  chief  captain. 
27.  He  sendeth  him  to  Felix  the  governor. 


1  AxD  Paul,  earnestly  beholding  the  council, 
said.  Men  and  brethren,  I  have  lived  in  all  good 
conscience  before  God  until  this  day. 

2  And  the  high  priest  Ananias  commanded 
them  that  stood  by  him  to  smite  him  on  the 
mouth. 


1  AxD  Paul,  looking  stedfastly  on  the 
council,  said.  Ihcthren,  I  have  lived  before 
God  in  all  good  conscience  until  this  day. 

2  And  the  high  priest  Ananias  conuiianded 
them  that  stood  by  him  to  smite  him  on 


1 .  In  all  good  conscience.  Xot  absolutely.  Paul  would  have  been  the  last  to  say  that.  But  in  the  matters 
regarding  which  the  -Tews  had  any  issue  with  him. 

2.  The  high  priest  Ananias  was  the  son  of  Nebedseus,  and  had  been  made  high  priest  in  the  yciir  47.  Paul 
appeared  before  him  (probably)  in  the  year  57.  But  at  that  time  (according  to  Josephus)  he  was  not  high  priest, 
Jonathan  then  holding  the  office  (Jos.  Ant.,  20,  8,  :■>).  For  Ananias  had  been  sent  to  Rome  in  chains  by  Cumaims,  the 
predecessor  of  Felix,  and,  having  been  acquitted  of  the  charge  made  against  him,  had  returned  to  .Tuda'a,  but,  it 
would  seem  from  .Josephus,  did  not  regain  his  office.  Perhaps,  after  Jonathan  was  murdered  by  Felix,  and  before 
Agrippa  of  Chalcis  (in  whom  the  appointing-power  resided)  had  time  to  appoint  his  successor,  Ishmael,  Felix 
irregularly  allowed  Ananias  to  hold  the  place.  That  would  account  for  Paul's  remark  in  verse  5;  Ananias  being  no 
high  priest,  but  a  usurper.  To  smite  him  on  the  mouth,  for  his  forwardness  and  presumption  in  thus  speak- 
ing in  self-justification  before  his  accusers.  Paul  evidently  did  not  treat  this  couucil  with  the  respect  with  which 
he  would  have  treated  a  legitimate  Sanhedrim. 


A  conspiracy 


THE    ACTS,    XXIII. 


against  Paul. 


3  Then  said  Paul  unto  him,  GoJ  shall  smite 
thee,  t/ioit  whited  wall:  for  sittest  thou  to  judge 
me  after  the  law,  and  eonimandest  me  to  be  smit- 
ten contrary  to  tlie  law  ? 

4  And  they  that  stood  by  said,  Pvevilest  thou 
God's  high  priest  ? 

5  Then  said  Paul,  I  wist  not,  brethren,  that  he 
was  the  high  priest :  for  it  is  written,  Thou  shalt 
not  speak  evil  of  the  ruler  of  thy  i^eople. 

0  But  when  Paul  perceived  that  the  one  part 
were  Sadducees,  and  the  otlier  Pharisees,  he  cried 
out  in  the  council,  Men  and  brethren,  I  am  a 
Pharisee,  the  son  of  a  Pharisee :  of  the  hope  and 
resurrection  of  the  dead  1  am  called  in  question. 

7  And  when  he  had  so  said,  there  arose  a  dis- 
sension between  the  Pharisees  and  the  Sadducees : 
and  the  multitude  was  divided. 

8  For  the  Sadducees  say  that  there  is  no  resur- 
rection, neither  angel,  nor  spirit:  but  the  Phari- 
sees confess  both. 

9  And  there  arose  a  great  cry:  and  the  scribes 
that  were  of  the  Pharisees'  part  arose,  and  strove, 
saying.  We  find  no  evil  in  this  man:  but  if  a  spirit 
or  an  angel  hath  spoken  to  him,  let  us  not  fight 
against  God. 

10  And  when  there  arose  a  great  dissension,  the 
chief  captain,  fearing  lest  Paul  should  have  been 
pulled  in  pieces  of  them,  connnanded  the  soldiers 
to  go  down,  and  to  take  him  by  force  from  among 
them,  and  to  bring  him  into  the  castle. 

11  And  the  night  following  the  Lord  stood  by 
him,  and  said,  Be  of  good  cheer,  Paul:  for  as  thou 
hast  testified  of  me  in  Jerusalem,  so  must  thou 
bear  witness  also  at  Rome. 

12  And  when  it  was  day,  certain  of  the  Jews 
banded  together,  and  bound  themselves  under  a 
curse,  saying  that  they  would  neither  eat  nor  drink 
till  they  had  killed  Paul. 

13  And  they  were  more  than  forty  which  had 
made  this  conspiracy. 

14  And  they  came  to  the  chief  priests  and  eld- 
ers, and  said.  We  have  bound  ourselves  under  a 
great  curse,  that  we  will  eat  nothing  until  we  have 
slain  Paul. 

15  Now  therefore  ye  with  the  council  signify  to 
the  chief  captain  that  he  bring  him  down  unto 
you  to  morrow,  as  though  ye  would  enquire  some- 
thing more  perfectly  concerning  him:  and  we,  or 
ever  he  come  near,  are  ready  to  kill  him. 

10  And  when  Paul's  sister's  son  heard  of  their 
lying  in  wait,  he  went  and  entered  into  the  castle, 
and  told  Paul. 


3  the  mouth.  Then  said  Paul  unto  him, 
God  shall  smite  thee,  thou  whited  wall: 
and  sittest  thou  to  judge  me  according  to 
the  law,  and  connnandest  me  to  be  smitten 

4  contrary  to  the  law  ?  And  they  that  stood 
by  said,  Revilest  thou  God's  high  priest? 

5  And  Paul  said,  I  wist  not,  brethren,  that 
he  was  high  priest:  for  it  is  written, 
Thoxi  shalt  not  speak  evil  of  a  ruler  of 

G  thy  people.  But  when  Paul  perceived 
that  the  one  part  were  Sadducees,  and  the 
other  Pharisees,  he  cried  out  in  the  coun- 
cil. Brethren,  I  am  a  Pharisee,  a  son  of 
Pharisees:  touching  the  hope  and  resur- 
rection of  the  dead  I  am  called  in  ques- 

7  tion.  And  when  he  had  so  said,  there 
arose  a  dissension  between  the  Pharisees 
and    Sadducees:    and   the   assembly  was 

8  divided.  For  the  Sadducees  say  that  there 
is  no  resurrection,  neither  angel,  nor  spir- 

9  it:  but  the  Pharisees  confess  both.  And 
there  arose  a  great  clamour :  and  some  of 
the  scribes  of  the  Pharisees'  part  stood  up, 
and  strove,  saying,  We  find  no  evil  in  this 
man:  and  what  if  a  spirit  hath  spoken  to 

10  him,  or  an  angel  ?  And  when  there  arose 
a  great  dissension,  the  chief  captain,  fear- 
ing lest  Paul  should  be  torn  in  pieces  by 
them,  commanded  the  soldiers  to  go  down 
and  take  him  by  force  from  among  them, 
and  bring  him  into  the  castle. 

And  the  night  following  the  Lord  stood 
by  him,  and  s'aid,  Be  of  good  cheer:  for  as 
thou  hast  testified  concerning  me  at  Jeru- 
salem, so  nuist  thou  bear  wi'tness  also  at 
Rome. 

And  when  it  was  day,  the  Jews  banded 
together,  and  bound  themselves  under  a 
curse,  saying  that  they  wovild  neither  eat 

13  nor  drink  till  they  had  killed  Paul.  And 
they  were  more  than  forty  which  made 

14  this  conspiracy.  And  they  came  to  the 
chief  priests  and  the  elders,  and  said,  We 
have  bound  ourselves  imder  a  great  curse, 
to  taste  nothing  until  we  hav^  killed  Paul. 

15  Now  therefore  do  ye  with  the  council 
signify  to  the  chief  captain  that  he  bring 
him  down  unto  you,  as  though  ye  would 
judge  of  his  case  more  exactly:  and  we, 
or  ever  he  come  near,  are  ready  to  slay 

16  him.     But   Paul's   sister's   son   heard   of 


11 


12 


3.  God  shall  smite  thee,  thou  whited  wall.  The  Greek  word  m^AAci  (instead  of  the  future  or  the  opta- 
tive) shows  that  this  is  no  imprecation  or  angry  retort,  but  a  prophetic  declaration  of  Ananias'  death  by  assassina- 
tion, which  occurred  seven  years  later.  The  words  "  whited  wall"  mean  a  hypocrite;  as  walls  were  made  of  mud, 
and  the  mud  concealed  by  whitewash.     Ananias'  pretence  to  be  high  priest  is  perhaps  referred  to. 

5.  I  wist  not.     See  on  verse  2.     Thou  shalt  not,  etc.     Exod.  22:28. 

6.  I  am  a  Pharisee.  Although  Paul  had  become  a  Christian,  he  was  still  a  Jew;  and  he  was  a  Pharisee  in  all 
the  distinctive  doctrines  of  Pharisaism  as  against  Sadduceeism.  Touching  the  hope  and  resurrection  of  the 
dead.  The  hope  which  implies  the  resurrection.  Christ's  resurrection,  the  earnest  of  the  resurrection  of  all 
believers,  was  a  main  subject  in  Paul's  teaching  (compare  1  Cor.  15). 

7.  Pharisees  and  Sadducees.  See  Matt.  3  : 7.  Paul  had  a  right,  before  an  irregular  assembly  as  this  was,  to 
take  advantage  of  a  side  issue.  He  shifted  the  question  from  the  person  of  Jesus  to  the  general  subject  of  the  resur- 
rection of  the  dead,  in  which  he  had  Pharisaic  sympathy. 

10.  The  chief  captain,  Claudius  Lysias,  was  present  (see  chap.  22  :  30,  and  23  :  10,  28,  29).  Go  down.  Not 
from  the  castle,  but  from  the  elevated  position  in  which  they  and  their  commander  were  stationed  near  the  assembly. 

11.  Be  of  good  cheer.  For  other  such  comforting  and  assuring  revelations  of  God  to  Paul,  see  his  expe- 
rience at  Corinth  (chap.  IS  :  !i) ,  and  on  the  ship  (chap.  27  :  24 ;  also  compare  2  Cor.  12  :  7-0) . 

13.  The  Jews.  Forty,  as  we  see  by  the  next  verse.  They  would  neither  eat  nor  drink  till  they 
had  killed  Paul.     But  they  did  not  kill  Paul,  yet  the  forty  did  not  starve  themselves  to  death. 

14.  They  came  to  the  chief  priests  and  the  elders.  They  knew  that  the  highest  iu  the  land  were  ready 
for  the  lowest  acts  of  crime. 

15.  Or  ever.     Old  English  for  "  ere  ever." 

16.  And  told  Paul.     Paul  was  not  confined  with  any  hardness. 

317 


The  conspiracy  frastrated, 


THE    ACTS,    XXIII. 


and  Paul  safely  delivered. 


17  Then  Paul  called  one  of  the  centurions  unto 
hitn,  and  said,  I5ring  this  young  man  unto  the 
chief  captain :  for  he  hath  a  certain  thing  to  tell 
him. 

18  So  he  took  him,  and  brought  hint  to  the  chief 
captain,  and  said,  Paul  the  prisoner  called  me  unto 
him,  and  prayed  me  to  bring  this  young  man  unto 
thee,  who  hath  something  to  say  unto  thee. 

19  Then  the  chief  captain  took  him  by  the 
hand,  and  went  v:ith  him  aside  privately,  and 
asked  him,  What  is  that  thou  hast  to  tell  me  ? 

20  And  he  said,  The  Jews  have  agreed  to  desire 
thee  that  thou  wouldest  bring  down  Paul  to  mor- 
row into  the  council,  as  thougli  they  would  enquire 
somewhat  of  him  more  perfectly. 

21  But  do  not  thou  yield  unto  them:  for  there 
lie  in  wait  for  him  of  them  more  than  forty  men, 
which  have  bound  themselves  with  an  oath,  that 
they  will  neither  eat  nor  drink  till  they  have  killed 
him:  and  now  are  they  ready,  looking  for  a  prom- 
ise from  thee. 

22  So  the  chief  captain  then  let  the  young  man 
depart,  and  charged  him,  See  thou  tell  no  man 
that  thou  hast  shewed  these  things  to  me. 

2S  And  he  called  unto  him  two  centurions,  say- 
ing. Make  ready  two  hundred  soldiers  to  go  to 
Csesarea,  and  horsemen  threescore  and  ten,  and 
spearmen  two  hundred,  at  the  third  hour  of  the 
night; 

24  And  provide  them  beasts,  that  they  may  set 
Paul  on,  and  bring  him  safe  unto  Felix  the  gov- 
ernor. 

25  And  he  wrote  a  letter  after  this  manner: 

26  Claudius  Lysias  unto  the  most  excellent  gov- 
ernor Felix  Hendeth  greeting. 

27  This  man  was  taken  of  the  Jews,  and  should 
have  been  killed  of  them :  then  came  I  with  an 
army,  and  rescued  him,  having  understood  that 
he  was  a  Roman. 

28  And  when  I  would  have  known  the  cause 
wherefore  they  accused  him,  I  brought  him  forth 
into  their  council: 

29  Whom  I  perceived  to  be  accused  of  questions 
of  their  law,  but  to  have  nothing  laid  to  his  charge 
worthy  of  death  or  of  bonds. 

30  And  when  it  was  told  me  how  that  the  Jews 
laid  wait  for  the  man,  I  sent  straightway  to  thee, 
and  gave  connnandment  to  his  accusers  also  to 
say  before  thee  what  tliey  had  against  him.  Fare- 
well. 

31  Then  the  soldiers,  as  it  was  commanded 
them,  took  Paul,  and  brought  him  by  night  to 
Antipatris. 

32  On  the  morrow  they  left  the  horsemen  to  go 
with  him,  and  returned  to  the  castle: 


their  lying  in  wait,  ^and  he  came  and 
entered   into  the   castle,   and  told   Paul. 

17  And  Paul  called  unto  him  one  of  the 
centurions,  and  saiil,  Bring  this  young 
man  unto  the  chief  captain:  for  ho  hath 

18  something  to  tell  him.  So  he  took  him. 
and  brought  him  to  the  chief  captain,  and 
saith,  Paul  the  prisoner  called  me  unto 
him,  and  asked  me  to  bring  this  young 
man  unto  thee,  who  hath  something  to  say 

19  to  thee.  And  the  chief  captain  took  him 
by  the  hand,  and  going  aside  asked  him 
privately,  What  is  that  thou  hast  to  tell 

20  me  ?  And  he  said.  The  Jews  have  agreed 
to  ask  thee  to  bring  down  Paul  to-morrow 
unto  the  council,  as  though  thou  wouldest 
inquire  somewhat  more  exactly  concern- 

21  ing  him.  Do  not  thou  therefore  yield 
unto  them:  for  there  lie  in  wait  for  him 
of  them  more  than  forty  men,  which  have 
bound  themselves  under  a  curse,  neither 
to  eat  nor  to  drink  till  they  have  slain 
him:  and  now  are  they  ready,  looking  for 

22  the  promise  from  thee.  So  the  chief  cap- 
tain let  the  young  man  go,  charging  him. 
Tell  no  man  that  thou  hast  signified  these 

23  things  to  me.  And  he  called  unto  him 
two  of  the  centurions,  and  said,  Make 
ready  two  hundred  soldiers  to  go  as  far  as 
Cfesarea,  and  horsemen  threescore  and 
ten,  and  spearmen  two  hundred,  at  the 

24  third  hour  of  the  night:  and  he  hade 
them  provide  beasts,  that  they  might  set 
Paul  thereon,  and  bring  him  safe   unto 

25  Felix  the  governor.  And  he  wrote  a  let- 
ter after  this  form : 

20      Claudius  Lysias  unto  the  most  excellent 

27  governor  Felix,  greeting.  This  man  was 
seized  by  the  Jews,  and  was  about  to  be 
slain  of  them,  when  I  came  upon  them 
with  the  soldiers,  and  rescued  him,  having 

28  learned  that  he  was  a  Roman.  And  desir- 
ing to  know  the  cause  wherefore  they 
accused  him,  - 1  brought  him  down  unto 

29  their  council :  whom  I  found  to  be 
accused  about  questions  of  their  law,  but 
to  have  nothing  laid  to  his  charge  worthy 

30  of  death  or  of  bonds.  And  when  it  was 
shewn  to  me  that  there  would  be  a  plot 
against  the  man,  I  sent  him  to  thee  forth- 
with, charging  his  accusers  also  to  speak 
against  him  before  thee.^ 

31  So  the  soldiers,  as  it  was  commanded 
them,   took   Paul,   and   brought   him   by 

32  night  to  Antipatris.  But  on  the  morrow 
they  left  the  horsemen  to  go  with  him. 


Or,  having  come  in  upon  them,  and  he  entered,  etc.    ^  Some  ancient  authorities  omit  /  brought  him  doini  unto 
their  cou7icil.    "  Many  ancient  authorities  add  Farewell. 


23.  Two  hundred  foot-soldiers,  seventy  of  cavalry,  and  two  hundred  spearmen,  maliing  four  hundred  and  seventy 
in  all,  formed  a  very  large  escort  for  one  prisoner;  and  the  number  shows  the  excited  state  of  the  populace.  Spear- 
men.    'J"he  word  is  doubtful.     It  is  found  nowhere  but  here. 

34.  Felix  the  governor.  Antonius  Felix  had  been  now  six  years  procurator  of  Judsea.  He  was  brother  of 
the  famous  and  infamous  Pallas,  the  favorite  of  the  emperor  Claudius,  who  so  completely  mastered  the  weaic  mind 
of  the  emperor,  that  the  favorite  was  virtually  the  ruler  of  the  empire.  At  this  time,  however,  Nero  had  become 
emperor;  and  Tallaa  in  this  reign  lost  his  power. 

27.  Having  learned  that  he  whs  a  Koman.  A  falsehood,  for  Lysias  did  not  know  this  till  after  the 
rescue.     Tie  tells  the  falsehood  to  show  a  noble  motive  for  seizing  I'aul. 

31.  Antipatris,  built  l)y  Ilcrod  the  Great,  and  called  in  honor  of  his  son  Antipater,  was  about  forty  miles 
north-west  of  Jerusalem  at  the  foot  of  the  hill-country,  toward  the  seacoast.  If  I'aul  left  Jerusalem  at  nine  o'clocit 
at  night  (verse  2.'!),  he  proba))ly  arrived  at  Antipatris  by  one  o'clock  the  next  afternoon;  as  the  larger  part  of  the 
escort  had  to  walls.     The  foot-soldiers  probably  tarried  all  the  second  night  at  Antipatris. 

31S 


Paul  being  accused  by 


THE    ACTS,    XXIV 


TertuUus  the  orator, 


:];>  Who,  when  they  came  to  Ctesarea,  and  de- 
livcrcil  the  epistle  to  the  governor,  presented  Paul 
also  before  him. 

M  And  Avhen  the  governor  had  read  the  letter, 
he  asked  of  what  province  he  was.  And  when  he 
understood  that  he  loas  of  Cilicia; 

o5  I  will  hear  thee,  said  he,  when  thine  accusers 
are  also  come.  And  he  commanded  him  to  be 
kept  in  Herod's  judgment  hall. 


.33  and  returned  to  the  castle:  and  they, 
when  they  came  to  Ca;sarea,  and  delivered 
the  letter  to  the  governor,  presented  Paul 

34  also  befoi'e  him.  And  when  he  had  read 
it,  he  asked  of  what  province  he  was;  and 
when  he  understood  that  he  was  of  Cilicia, 

35  I  will  hear  thy  cause,  said  he,  when  thine 
accusers  also  are  come:  and  he  com- 
manded him  to  be  kept  in  Herod's  i  palace. 


Gr.  Pratoriuvi. 


33.  Caesarea  was  more  than  twenty  miles  north  of  Antipatris  (see  chap.  10  :1). 


CHAPTER  XXIV. 


1,  Paul  being  accused  by  Tertullus  tbe  orator,  10.  answeretb  for  his  life  and  doctrine, 
to  the  governor  and  his  wife.  26,  The  governor  hopeth  for  a  bribe,  but  in  vain, 
his  office,  he  leaveth  Paul  in  prison. 


24.  He  preacheth  Christ 
27.  At  last,  going  out  of 


1  AxD  after  five  days  Ananias  the  high  priest 
descended  with  the  elders,  and  with  a  certain 
orator  named  Tertullus,  who  informed  the  gov- 
ernor against  Paul. 

2  And  when  he  was  called  forth,  Tertullus 
began  to  accuse  him,  saying.  Seeing  that  by  thee 
we  enjoy  great  quietness,  and  that  very  worthy 
deeds  are  done  unto  this  nation  by  thy  providence, 

3  We  accept  it  always,  and  in  all  places,  most 
noble  Felix,  with  all  thankfulness. 

4  Notwithstanding,  that  1  be  not  further  tedious 
unto  thee,  I  pray  thee  that  thou  wouldest  hear  us 
of  thy  clemency  a  few  words. 

.5  For  we  have  found  this  man  a  pestilent /eWow, 
and  a  mover  of  sedition  anaong  all  the  .Jews 
throughout  the  world,  and  a  ringleader  of  the 
sect  of  the  Xazarenes: 

6  Who  also  hath  gone  about  to  profane  the 
temple  :  whom  we  took,  and  would  have  judged 
according  to  our  law. 

7  But  "the  chief  captain  Lysias  came  upon  us, 
and  with  great  violence  took  him  away  out  of  our 
hands, 

8  Commanding  his  accusers  to  come  unto  thee : 
by  examining  of  whom  thyself  mayest  take  knowl- 
edge of  all  these  things,  whereof  we  accuse  him. 

9  And  the  .Jews  also  assented,  saying  that 
these  things  were  so. 


1  And  after  five  days  the  high  priest  Ana- 
nias came  down  with  certain  elders,  and 
with  an  orator,  one  Tertullus;   and  they 

2  informed  the  governor  against  Paul.  And 
when  he  was  called,  Tertullus  began  to 
accuse  him,  saying, 

Seeing  that    by  thee  we  enjoy  much 
peace,  and   that  by  thy  providence  evils 

3  are  corrected  for  this  nation,  we  accept  it 
in  all  ways  and  in  all  places,  most  excel- 

4  lent  Felix,  with  all  thankfulness.  But, 
that  I  be  not  further  tedious  unto  thee,  I 
intreat  thee  to  hear  us  of  thy  clemency  a 

5  few  words.  For  we  have  foimd  this  man 
a  pestilent  fellow,  and  a  mover  of  insur- 
rections among  all  the  .Jews  throughout 
1  the  world,  and  a  ringleader  of  the  sect  of 

6  the  Xazarenes :  who  moreover  assayed  to 
profane  the  temple  :  on  whom  also  we 

8  laid  hold  :  -^  from  whom  thou  wilt  be 
able,  by  examining  him  thyself,  to  take 
knowledge  of  all   these  things,   whereof 

9  we  accuse  him.  And  the  Jews  also  joined 
in  the  charge,  aflB.rming  that  these  things 
were  so. 


Gr.  the  inhahited  earth.  ^  Some  ancient  authorities  insert  and  ice  would  have  judged  him  according  to  our  law. 
7  But  the  chief  captain  Li/mix  came,  and  icith  great  violence  took  him  away  out  of  our  hands,  8  commanding 
his  accusers  to  come  before  thee. 


1.  After  five  days.  Paul  (in  verse  11)  dates  his  arrival  at  Jerusalem  twelve  days  before  his  hearing  before 
Felix.  He  was  nearly  seven  days  with  the  four  men  who  had  vowed  (chap.  21 :  27).  Making  that  latter  time  six 
days,  and  adding  one  day  for  the  imprisonment,  and  another  for  the  journey,  we  have  four  days  left  to  make  the 
twelve  days.  Those  four  days  would  answer  to  this  "  after  five  days,"  if  we  consider  the  fifth  day  as  having  arrived, 
and  remember  the  loose  method  of  speech  in  use  regarding  time.  The  five  days  are,  then,  Paul's  five  days  at  Csesarea 
before  the  high  priest  came  down.  Came  down  from  .Jerusalem  in  the  mountains  to  Csesarea  on  the  coast.  An 
orator,  one  Tertullus.  Probably  attached  to  the  high-priest's  court  for  such  emergencies  before  the  Roman 
authorities.  He  may  have  been  a  Jew,  or  his  use  of  the  first  person  plural  may  have  been  a  lawyer's  style  of  speak- 
ing of  his  client. 

3.  The  highly  rhetorical  character  of  the  opening  of  his  speech  is  characteristic  of  the  day. 

.5.  A  pestilent  fellow.    Simply,  "  a  pest." 

6-8.  The  long  marginal  reading  is  left  out  of  the  text  on  the  authority  of  the  three  most  Important  uncials  (with 
others),  and  the  Sahidic  and  Coptic  versions  with  three  of  the  Vulgate  MSS.  But  the  passage  is  found  in  the  Oxford 
MS.  E.,  in  the  Syriac  and  ^thiopic  versions,  and  in  one  of  the  Vulgate  codices,  and  also  inserted  in  another.  It  is 
hard  to  account  for  the  insertion,  but  easy  to  account  for  the  omission.  We,  therefore,  prefer  the  reading  in  the  Old 
Version. 


819 


Paul  answereth  for  his  life,  and 


THE    ACTS,    XXIV.        preachetli  Christ  to  Felix  and  Drnsilla, 


10  Tlien  Paul,  after  that  the  governor  had 
beckoned  unto  liiin  to  speak,  answered,  Foras- 
much as  I  know  that  thou  hast  been  of  many 
years  a  judge  imto  this  nation,  I  do  the  more 
cheerfully  answer  for  myself: 

11  Because  that  thou  mayest  understand,  that 
there  are  yet  but  twelve  days  since  I  went  up  to 
Jerusalem  for  to  worship. 

12  And  they  neither  found  me  in  the  temple 
disputing  with  any  man,  neither  raising  up  the 
people,  neither  in  the  synagogues,  nor  in  the  city: 

i;]  Neither  can  they  prove  the  things  whereof 
they  now  accuse  me. 

14  But  this  I  confess  unto  thee,  that  after  the 
way  which  they  call  heresy,  so  worship  I  the  God 
of  my  fathers,  believing  all  things  which  are  writ- 
ten in  the  law  and  in  the  prophets : 

15  And  have  hope  toward  God,  which  they 
themselves  also  allow,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust. 

10  And  herein  do  I  exercise  myself,  to  have 
always  a  conscience  void  of  offence  toward  God, 
and  toirard  men. 

17  Now  after  many  years  I  came  to  bring  alms 
to  my  nation,  and  offerings. 

18  AVhereupon  certain  Jews  from  Asia  found 
me  purified  in  the  temple,  neither  with  multitude, 
nor  with  tumult. 

19  Who  ought  to  have  been  here  before  thee, 
and  object,  if  they  had  ought  against  me. 

20  Or  else  let  these  same  here  say,  if  they  have 
found  any  evil  doing  in  me,  while  I  stood  before 
the  council, 

21  Except  it  be  for  this  one  voice,  that  I  cried 
standing  among  them.  Touching  the  resurrection 
of  the  dead  I  am  called  in  question  by  you  this 
day. 

22  And  when  Felix  heard  these  things,  having 
more  perfect  knowledge  of  that  Avay,  he  deferred 
them,  and  said.  When  Lysias  the  chief  captain 
shall  come  down,  I  will  know  the  uttermost  of 
your  matter. 

2.3  And  he  commanded  a  centurion  to  keep  Paul, 
and  to  let  him  have  liberty,  and  that  he  shouhl 
forbid  none  of  his  acquaintance  to  minister  or 
come  unto  him. 

24  And  after  certain  days,  when  Felix  came 
with  his  wife  Drusilla,  which  was  a  Jewess,  he 
sent  for  Paul,  and  heard  him  concerning  the  faith 
in  Christ. 

25  And  as  he  reasoned  of  righteousness,  tem- 
perance, and  judgment  to  come,  Felix  trembled, 
and  answered,  Go  thy  way  for  this  time;  when  I 
have  a  convenient  season,  I  will  call  for  thee. 


10  And  when  the  governor  had  beckoned 
unto  him  to  speak,  Paul  answered. 

Forasmuch  as  I  know  that  thou  hast 
been  of  many  years  a  judge  unto  this 
nation,  I  do  cheerfully  make  my  defence  : 

11  seeing  that  thou  canst  take  knowledge, 
that  it  is  not  more  than  twelve  days  since 

12  I  went  up  to  worship  at  Jerusalem :  and 
neither  in  the  temple  did  they  find  me 
disputing  with  any  man  or  stirring  up  a 
crowd,  nor  in  the  synagogues,  nor  "in  the 

13  city.     Neither  can  they  prove  to  thee  the 

14  things  whereof  they  now  accuse  me.  But 
this  I  confess  umo  thee,  that  after  the 
Way  which  they  call  ^  a  sect,  so  serve  I 
the  God  of  our  fathers,  believing  all 
things  which  are  according  to  the  law, 
and  which  are  written  in  the  prophets: 

15  having  hope  toward  God,  which  these 
also  themselves  -look  for,  that  there  shall 
be  a  resurrection  both  of  the  just  and  un- 

16  just.  Herein  do  I  also  exercise  myself  to 
have  a  conscience  void  of  offence  toward 

17  God  and  men  alway.  Now  after  ''many 
years  I  came  to  bring  alms  to  my  nation, 

18  and  offerings:  *  amidst  which  they  found 
me  purified  in  the  temple,  with  no  crowd, 

19  nor  yet  with  tumult:  but  there  u-ere  cer- 
tain Jews  from  Asia  —  who  ought  to  have 
been  here  before  thee,  and  to  make  accu- 
sation,  if    they  had    aught    against  me. 

20  Or  else  let  these  men  themselves  say  what 
wrong-doing  they  found,   when   1   stood 

21  before  the  comicil,  except  it  be  for  this 
one  voice,  that  I  cried  standing  among 
them.  Touching  the  resurrection  of  the 
dead  I  am  called  in  question  before  you 
this  day. 

22  But  Felix,  having  more  exact  knowledge 
concerning  the  Way,  deferred  them,  say- 
ing, When  Lysias  the  chief  captain  shall 
come  down,  I  will  determine  your  matter. 

2.3  And  he  gave  order  to  the  centurion  that 
he  should  be  kept  in  charge,  and  should 
have  indulgence;  and  not  to  forbid  any  of 
his  friends  to  minister  unto  him, 

24  But  after  certain  days,  Felix  came  with 
Drusilla,  ^  his  wife,  w  iiich  was  a  Jewess, 
and   sent   for  Paul,  and  heard   him  con- 

25  cerning  the  faith  in  Christ  Jesus.  And 
as  he  reasoned  of  righteousness,  and 
^  temperance,  and  the  judgement  to  come, 
Felix  was  terrified,  and  answered.  Go  thy 
way  for  this  time  ;  and  when  I  have  a 
convenient   season,  1  will  call  thee  imto 


Or,  heresy.    '  Or,  accept,    s  Or, 


*  Or,  i«  presenting  which.    *  Gr.  his  otcn  wife.    "  Or,  self-control. 


10.  Cheerfully.     Aware  that  he  had  as  judge  a  man  who  understood  Jewish  affairs. 

14.  The  Way.     See  on  chap.  22  : 4. 

15.  The  position  of  "  hope  "  in  the  sentence  (in  Greek)  will  admit  of  its  translation  with  the  article  thus: 
"having  toward  God  the  hope  which  these  also  themselves  look  for;  to  wit,  that  there  shall  be  a  resurrection," 
etc. 

17.  Alms  collected  from  the  churches  of  Macedonia  and  Achaia  for  the  poor  Christians  of  Judfea.  Offerinsrs. 
Perhaps  here  in  the  sense  of  "  religious  service,"  for  Paul  had  been  anxious  to  reach  Jerusalem  by  Pentecost  (see 
chap.  20.16). 

18.  Amidst  which  senices.    Certain  Jews  from  Asia.    Supply,  "  who  made  charges." 
20.  These  men  themselves.    The  high  priest  and  elders  (verse  1). 

82.  The  Way.  See  verse  14.  Felix  had  probably  looked  inquiringly  into  the  new  religion  while  procurator 
(compare  verse  24). 

24.  DniBllla  was  the  daughter  of  Herod  Agrippa,  the  Herod  who  was  eaten  of  worms  (chap.  12).  She  had 
first  been  married  to  Azizus,  King  of  Emesa;  but  Felix  induced  her  to  leave  him  for  himself .  King  Agrippa  and 
Berenice,  of  chap.  25  :  13,  were  her  brother  and  sister. 


The  Jews  accuse 


THE    ACTS,    XXV. 


Paul  before  Festus. 


26  He  hoped  also  that  money  should  have  been 
given  him  of  Paul,  that  he  might  loose  him: 
wherefore  he  sent  for  him  the  oftener,  and  com- 
muned with  him. 

27  15ut  after  two  years  Porcius  Festus  came 
into  Felix'  room:  and  Felix,  willing  to  shew  the 
Jews  a  pleasure,  left  Paul  bound. 


26  me.  lie  hoped  withal  that  money  would 
be  given  him  of  Paul:  wherefore  also  he 
sent  for  him  the  oftener,  and  communed 

27  with  him.  But  when  two  years  were  ful- 
filled, Felix  was  succeeded  by  Porcius 
Festus;  and  desiring  to  gain  favour  with 
the  Jews,  Felix  left  Paul  in  bonds. 


87.  Two  years  were  fulfilled  from  Paul's  appearance  before  Felix, 
may  have  been  parts  of  two  years.    Festus  arrived  probably  in  A.D.  59. 


According  to  the  Jewish  reckoning,  this 


CHAPTER    XXV. 


2.  The  Jews  accuse  Paul  before  Festus.  8.  He  answereth  for  himself,  11.  and  appealeth  unto  CsBsar.  14.  After- 
wards Festus  openeth  his  matter  to  king  Agrippa,  23.  and  he  is  brought  forth.  25.  Festus  cleareth  him 
to  have  done  nothing  worthy  of  death. 


1  Now  when  Festus  was  come  into  the  province, 
after  three  days  he  ascended  from  Caesarea  to  Jeru- 
salem. 

2  Then  the  high  priest  and  the  chief  of  the 
Jews  informed  him  against  Paul,  and  besought 
him, 

3  And  desired  favour  against  him,  that  he  would 
send  for  him  to  Jerusalem,  laying  wait  in  the  way 
to  kill  him. 

4  But  Festus  answered,  that  Paul  should  be 
kept  at  CfBsarea,  and  that  he  himself  would  depart 
shortly  thitJier. 

5  Let  them  therefore,  said  he,  which  among  you 
are  able,  go  down  with  me,  and  accuse  this  man, 
if  there  be  any  wickedness  in  him. 

6  And  when  he  had  tarried  among  them  more 
than  ten  days,  he  went  down  unto  Caesarea ;  and 
the  next  day  sitting  on  the  judgment  seat  com- 
manded Paul  to  be  brought. 

7  And  when  he  was  come,  the  Jews  which  came 
down  from  Jerusalem  stood  round  about,  and  laid 
many  and  grievous  complaints  against  Paul,  which 
they  could  not  prove. 

8  While  he  answered  for  himself,  Neither  against 
the  law  of  the  Jews,  neither  against  the  temple, 
nor  yet  against  Caesar,  have  I  offended  any  thing 
at  all. 

9  But  Festus,  willing  to  do  the  Jews  a  pleasure, 
answered  Paul,  and  said.  Wilt  thou  go  up  to  Jeru- 
salem, and  there  be  judged  of  these  things  before 
me? 

10  Then  said  Paul,  I  stand  at  Cassar's  judgment 
seat,  where  I  ought  to  be  judged :  to  the  Jews  have 
I  done  no  wrong,  as  thou  very  well  knowest. 

11  For  if  I  be  an  offender,  or  have  committed 
any  thing  worthy  of  death,  I  refuse  not  to  die: 
but  if  there  be  none  of  these  things  whereof  these 
accuse  me.  no  man  may  deliver  me  unto  them.  I 
appeal  unto  Casar. 

12  Then  Festus,  when  he  had  conferred  with 
the  council,  answered,  Hast  thou  appealed  unto 
Caesar  ?  unto  Caesar  shalt  thou  go. 


1  Festus  therefore,  ^  having  come  into 
the  province,  after  three  days  went  up  to 

2  Jerusalem  from  Caesarea.  And  the  chief 
priests  and  the  principal  men  of  the  Jews 
informed  him  against  Paul ;  and  they  be- 
sought him,  asking  favour  against  him, 

3  that  he  would  send  for  him  to  Jerusalem; 

4  laying  wait  to  kill  him  on  the  way.  How- 
beit  Festus  answered,  that  Paul  was  kept 
in  charge  at  Csesarea,  and  that  he  himself 

5  was  about  to  depart  thither  shortly.  Let 
them  therefore,  saith  he,  which  are  of 
power  among  you,  go  down  with  me,  and 
if  there  is  any  thing  amiss  in  the  man,  let 
them  accuse  him. 

6  And  when  he  had  tarried  among  them 
not  more  than  eight  or  ten  days,  he  went 
down  unto  CiBsarea ;  and  on  the  morrow  he 
sat  on  the  judgement-seat,  and  commanded 

7  Paul  to  be  brought.  And  when  he  was 
come,  the  Jews  which  had  come  down 
from  Jerusalem  stood  round  about  him, 
bringing  against  him  many  and  grievous 
charges,   which  they    could    not    prove ; 

8  while  Paul  said  in  his  defence,  Neither 
against  the  law  of  the  Jews,  nor  against 
the  temple,   nor  against  Caesar,   have  I 

9  sinned  at  all.  But  Festus,  desiring  to 
gain  favour  with  the  Jews,  answered  Paul, 
and  said,  Wilt  thou  go  up  to  Jerusalem, 
and  there  be  judged  of  these  things  before 

10  me  ?  But  Paul  said,  I  am  standing  before 
Caesar's  judgement-seat,  where  I  ought  to 
be  judged:  to  the  Jews  have  I  done  no 
wrong,  as  thou  also  very  well  knowest. 

11  If  then  I  am  a  wrong-doer,  and  have  com- 
mitted any  thing  worthy  of  death,  I  refuse 
not  to  die :  but  if  none  of  those  things  is 
true,  whereof  these  accuse  me,  no  man  can 
2  give  me  up  unto  them.     1  appeal  unto 

12  C^sar.  Then  Festus,  when  he  had  con- 
ferred with  the  council,  answered,  Thou 
hast  appealed  unto  Caesar:  unto  Caesar 
shalt  thou  go. 


'  Or,  having  entered  upon  hU  province.    ^  Gr.  grant  me  by  favour  :  and  so  in  verse  16. 

I.  To  Jerusalem  from  Ceesarea.    See  on  chap.  10 : 1. 

5.  Which  are  of  power.    The  men  of  rank  and  influence  are  intended. 

9.  Desiring  to  Rain  favour  with  the  Jews.    The  controlling  motive,  as  with  Felix  (chap.  24:  27). 

10.  As  thou  also  very  well  knowest.    A  bold  appeal  ad  hominem. 

II.  I  appeal  unto  Cfesar.  Paul's  refuge  from  .Jewish  rage  and  Festus'  injustice.  The  appeal  of  a  Roman 
citizen  to  the  emperor  put  an  end  to  a  provincial  examination  or  trial,  and  made  it  necessary  to  send  the  accused  to 
Rome.    Hence  Festus'  answer. 

321 


Agrippa  desireth 


THE    ACTS,    XXV 


hear  Paul, 


13  And  after  certain  days  king  Agrippa  and 
liernice  came  unto  Ciesarea  to  salute  Festus. 

14  And  when  they  had  heen  tliere  many  days, 
Festus  declared  Paul's  cause  imto  the  king,  saying. 
There  is  a  certain  man  left  in  bonds  by  Felix: 

15  About  whom,  when  I  was  at  Jerusalem,  the 
chief  priests  and  the  elders  of  the  Jews  informed 
me,  desiring  to  have  judgment  against  him. 

16  To  whom  I  answered.  It  is  not  the  manner  of 
the  Romans  to  deliver  any  man  to  die,  before  that 
he  which  is  accused  have  the  accusers  face  to  face, 
and  have  licence  to  answer  for  himself  concerning 
the  crime  laid  against  him. 

17  Therefore,  when  they  were  come  hither, 
without  any  delay  on  the  morrow  I  sat  on  the  judg- 
ment seat,  and  commanded  the  man  to  be  brought 
forth. 

18  Against  whom  when  the  accusers  stood  up, 
they  brought  none  accusation  of  such  things  as  I 
supposed: 

19  But  had  certain  questions  against  him  of 
their  own  superstition,  and  of  one  Jesus,  which 
was  dead,  whom  Paul  affirmed  to  be  alive. 

20  And  because  I  doubted  of  such  manner  of 
questions,  I  asked  him  whether  he  would  go  to 
Jerusalem,  and  there  be  judged  of  these  matters. 

21  But  when  Paul  had  appealed  to  be  reserved 
unto  the  hearing  of  Augustus,  I  commanded  liim 
to  be  kept  till  I  might  send  him  to  Cajsar. 

22  Then  Agrippa  said  unto  Festus,  I  would  also 
hear  the  man  myself.  To  morrow,  said  he,  thou 
shalt  hear  him. 

23  And  on  the  morrow,  wlien  Agrippa  was  come, 
and  Bernice,  with  great  pomp,  and  was  entered 
into  the  place  of  hearing,  with  the  chief  captains, 
and  principal  men  of  the  city,  at  Festus'  com- 
mandment Paul  was  brought  forth. 

24  And  Festus  said.  King  Agrippa,  and  all  men 
which  are  here  present  with  us,  ye  see  this  man, 
about  whom  all  the  multitude  of  the  Jews  have 
dealt  with  me,  both  at  Jerusalem,  and  also  here, 
crying  that  he  ought  not  to  live  any  longer. 

25  But  when  I  found  that  he  had  committed 
nothing  worthy  of  death,  and  that  he  himself  hath 
appealed  to  Augustus,  1  have  determined  to  send 
him. 

26  Of  whom  I  have  no  certain  thing  to  write 
unto  my  lord.  Wherefore  I  have  brought  him 
forth  before  you,  and  specially  before  thee,  O  king 
Agrippa,  that,  after  examination  had,  I  might 
have  somewhat  to  write. 

27  For  it  seemeth  to  me  unreasonable  to  send  a 
prisoner,  and  not  withal  to  signify  the  crimes  laid 
against  him. 


13  Xow  when  certain  days  were  passed, 
Agrippa  the  king  and  Bernice  arrived  at 

14  Cajsarea,  ^  and  saluted  Festus,  And  as 
they  tarried  there  many  days,  Festus  laid 
Paul's  case  before  the  king,  saying,  There 
is  a  certain  man  left  a  prisoner  by  Felix : 

15  about  whom,  when  I  was  at  Jerusalem, 
the  chief  priests  and  the  elders  of  the 
Jews  informed   me,  asking  for  sentence 

16  against  him.  To  whom  I  answered,  that 
it  is  not  the  custom  of  the  Romans  to  give 
up  any  man,  before  that  the  accused  have 
the  accusers  face  to  face,  and  have  had 
opportmiity  to  make  his  defence  concern- 

17  ing  the  matter  laid  against  him.  When 
therefore  they  were  come  together  here,  I 
made  no  delay,  but  on  the  next  day  sat 
down  on  the  judgement-seat,    and   com- 

18  manded  the  man  to  be  brought.  Concern- 
ing whom,  when  the  accusers  stood  up, 
they  brought  no  charge  of  such  evil  things 

19  as  I  supposed ;  but  had  certain  questions 
against  him  of  their  own  '•*  religion,  and  of 
one   Jesus,   who  was  dead,    whom    Paul 

20  affirmed  to  be  alive.  And  I,  being  per- 
plexed how  to  inquire  concerning  these 
things,  asked  whether  he  would  go  to 
Jerusalem,  and  there  be  judged  of  these 

21  matters.  But  when  Paul  had  appealed  to 
be  k-?pt  for  the  decision  of  ^  the  emperor, 
I  commanded  him  to  be  kept  till  I  should 
send  him  to  Caisar,  And  Agrippa  said 
unto  Festus,  I  also  *  could  wish  to  hear  the 
man  myself.  To-morrow,  saith  he,  thou 
shalt  hear  him. 

So  on  the  morrow,  when  Agrippa  was 
come,  and  Bernice,  with  great  pomp,  and 
they  were  entered  into  the  place  of  hear- 
ing, with  the  chief  captains,  and  the 
principal  men  of  the  city,  at  the  command 

24  of  Festus  Paul  was  brought  in.  And 
Festus  saith,  King  Agrippa,  and  all  men 
which  are  here  present  with  us,  ye  behold 
this  man,  about  whom  all  the  multitude  of 
the  Jews  made  suit  to  me,  both  at  Jerusa- 
lem and  here,  crying  that  he  ought  not  to 

25  live  any  lomier.  But  I  found  that  he  had 
committed  nothing  worthy  of  death:  and 
as  he  himself  appealed  to  ^  the  emperor,  I 

26  determined  to  send  him.  Of  whom  1  have 
no  certain  thing  to  write  unto  my  lord. 
Wherefore  I  have  brought  him  forth  be- 
fore you,  and  specially  before  thee,  king 
Agrippa.  that,  after  examination  had,   1 

27  may  have  somewhat  to  write.  For  it 
seemeth  to  me  unreasonable,  in  sending  a 
prisoner,  not  withal  to  signify  the  charges 
against  him. 


22 


23 


'  Or,  having  saluted.     -  Or,  miperistiUon.    ^  Gr.  the  Augustus.    *  Or,  icns  icishing. 

13.  Agrippa  the  king  was  the  son  of  Herod  Agrippa,  king  of  Jucla;a  (chap.  12 :  23).  He  was  only  seventeen 
years  old  when  his  father  died,  and  was  not  permitted  by  the  emperor  to  succeed  him ;  but,  when  he  was  twenty-one, 
his  uncle,  Herod,  king  of  Chalcls,  dying,  the  kingdom  of  Chalcis  was  given  him.  Tliis  was  a  petty  kingdom,  north 
of  Palestine.  Afterward  the  emperor  gave  him,  instead  of  Chalcis,  a  kingdom  made  up  of  the  countries  lying  east 
and  north  of  the  Rea  of  Galilee.  He  was  king  of  this  new  kingdom  at  the  time  of  his  visit  of  congratulation  to  the 
Roman  procurator  Festus.  He  was  about  thirty  years  of  age  at  this  time.  Bernice,  or  Berenice,  was  the  sister  of 
Agrippa.  She  had  formeriy  been  the  wife  of  her  uncle,  Herod,  of  Chalcis.  After  his  death,  she  had  married  Polemo, 
king  of  Cilicia,  whom  she  abandoned  for  a  criminal  union  with  her  own  brother  Agrippa. 

21.  The  emperor.  Literally,  "  the  Augustus."  All  the  Roman  emperors  assumed  the  titles  of  "  Augustus" 
and  "  Caesar." 

34.  All  the  multitude  of  the  Jews.  The  whole  nation  was  agitated  on  the  question  of  the  new  religion,  as 
they  regarded  Christiauity. 


Paul's  defence 


THE    ACTS,    XXYI. 


before  Agrippa. 


CHAPTER    XXVI. 

2.  Paul,  in  the  presence  of  Agrippa,  declareth  his  life  from  his  childhood,  12,  and  how  miraculously  he  was  con- 
verted, and  called  to  his  apostleship.  24.  Festus  chargeth  him  to  be  mad,  whereunto  he  answereth  modestly. 
28.  Agrippa  is  almost  persuaded  to  be  a  Christian.     31.  The  whole  company  pronounce  him  innocent. 


1  Then  Agrippa  said  unto  Paul,  Thou  art  per- 
mitted to  speak  for  thyself.  Then  Paul  stretched 
forth  the  hand,  and  answered  for  himself: 

2  I  think  myself  happy,  king  Agrippa,  because 
I  shall  answer  for  myself  this  day  before  thee 
touching  all  the  things  whereof  I  am  accused  of 
the  Jews: 

3  Especially  because  I  know  thee  to  be  expert 
in  all  customs  and  questions  which  are  among  the 
Jews:  wherefore  I  beseech  thee  to  hear  me  pa- 
tiently. 

4  My  manner  of  life  from  my  youth,  which  was 
at  the  first  among  mine  own  nation  at  Jerusalem, 
know  all  the  Jews; 

.5  Which  knew  me  from  the  beginning,  if  they 
would  testify,  that  after  the  most  straitest  sect  of 
our  religion  I  lived  a  Pharisee. 

6  Antl  now  I  stand  and  am  judged  for  the  hope 
of  the  promise  made  of  God  unto  our  fathers : 

7  Unto  which  promise  our  twelve  tribes,  in- 
stantly serving  God  day  and  night,  hope  to  come. 
For  which  hope's  sake,  king  Agrippa,  I  am  ac- 
cused of  the  Jews. 

8  Why  should  it  be  thought  a  thing  inci-edible 
with  you,  that  God  should  raise  the  dead  ? 

9  I  verily  thought  with  myself,  that  I  ought  to 
do  many  things  contrary  to  the  name  of  Jesus  of 
Nazareth. 

10  AVhich  thing  I  also  did  in  Jerusalem:  and 
many  of  the  saints  did  I  shut  up  in  prison,  having 
received  authority  from  the  chief  priests  ;  and 
when  they  were  put  to  death,  I  gave  my  voice 
against  them. 

1 1  And  I  punished  them  oft  in  every  synagogue, 
and  compelled  them  to  blaspheme;  and  being  ex- 
ceedingly mad  against  them,  I  persecuted  them 
even  unto  strange  cities. 

12  Whereupon  as  I  went  to  Damascus  with 
authority  and  commission  from  the  chief  priests, 

18  At  midday,  O  king,  I  saw  in  the  way  a  light 
from  heaven,  above  the  brightness  of  the  sun, 
shining  round  about  me  and  them  which  jour- 
neyed with  me. 


1  And  Agrippa  said  unto  Paul,  Thou  art 
permitted  to  speak  for  thyself.  Then 
Paul  stretched  forth  his  hand,  and  made 
his  defence : 

2  I  think  myself  happy,  king  Agrippa, 
that  I  am  to  make  my  defence  before  thee 
this  day  touching  all  the  things  whereof 

3  I  am  accused  by  the  Jews:  ^ especially 
because  thou  art  expert  in  all  customs 
and  questions  which  are  among  the  Jews : 
wherefore    I    beseech    thee  to    hear  me 

4  patiently.  My  manner  of  life  then  from 
my  youth  up,  which  was  from  the  begin- 
ning among   mine   own   nation,   and    at 

5  Jerusalem,  know  all  the  Jews ;  having 
knowledge  of  me  from  the  first,  if  they 
be  willing  to  testify,  how  that  after  the 
straitest  sect  of   our   religion   I   lived   a 

6  Pharisee.  And  now  I  stand  here  to  be 
judged  for  the  hope  of  the  promise  made 

7  of  God  mito  our  fathers  ;  unto  which 
promise  our  twelve  tribes,  earnestly  serv- 
ing God  night  and  day,  hope  to  attain. 
And  concerning  this  hope   I  am  accused 

8  by  the  Jews,  O  king!  Why  is  it  judged 
incredible  with  you,  if  God  doth  raise  the 

9  dead  ?  I  verily  thought  with  myself,  that 
I  ought  to  do  many  things  contrary  to  the 

10  name  of  Jesus  of  Nazareth.  And  this  I 
also  did  in  Jerusalem:  and  I  both  shut 
up  many  of  the  saints  in  prisons,  having 
received  authority  from  the  chief  priests; 
and  when  they  were  put  to  death,  I  gave 

11  my  vote  against  them.  And  punishing 
them  oftentimes  in  all  the  synagogues,  I 
strove  to  make  them  blaspheme  ;  and 
being  exceedingly  mad  against  them,  I 
persecuted  them  even  unto  foreign  cities. 

12  '  Whereupon  as  I  journeyed  to  Damascus 
with  the  authority  and  commission  of  the 

13  chief  priests,  at  midday,  O  king,  I  saw  on 
the  way  a  light  from  heaven,  above  the 
brightness    of    the    sim,    shining    round 


Or,  because  thou  art  especially  expert.    ^  Or,  On  which  errand. 


3.  Kxpert  in  all  cnstom<:  and  questions  which  are  ainonar  the  Jews.  Agrippa's  great-grandmother 
was  Mariamne,  who  was  a  member  of  the  great  Asmonean,  or  Maccabean,  family  of  the  Jews.  The  Herods  all 
claimed  to  be  Jews,  although  they  were  a  mixed  race. 

4.  Which  was  from  the  beginning.  Referring  to  his  days  of  educatioQ.  He  was  born  in  Tarsus.  So  in 
verse  5,  "  from  the  first." 

5.  Sect.  The  Greek  word  is  "  heresy  ; "  and  its  use  here  furnishes  a  good  illustration  of  the  New-Testament  use 
of  that  word,  so  different  from  its  modern  use.  Paul  uses  it  to  denote  a  separate  guild  or  class  within  the  Church. 
Of  course,  if  such  a  guild  was  formed  with  evil  design,  it  would  be  a.  faction ;  and  this  we  find  to  be  the  meaning  of 
the  term  often.  Because  such  factious  did  (in  the  history  of  the  Church)  adopt  false  doctrines,  the  word  received  its 
modern  use  as  designating  false  doctrine.  But  we  must  bear  in  mind  that  it  did  not  have  this  meaning  In  the  New- 
Testament  day. 

6.  The  hope  of  the  promise.  That  is,  "  the  hope  of  the  thing  promised."  See  Heb.  11 :  13  for  this  same  use 
of  "  promise  "  for  the  "  thing  promised."  Now,  the  thing  promised  by  God  to  the  Israelitish  fathers  was  the  coming 
of  Messiah,  and  the  resurrection  of  the  dead  to  form  his  eternal  kingdom  (Dan.  12:1-3). 

7.  By  the  JevFS.  Rather,  "  by  Jews."  By  those  who  are  not  ignorant  Gentiles,  but  who  are  instructed  and 
enlightened  Jews. 

8.  Incredible  with  you.     Plural.    Not  addressed  to  Agrippa,  but  to  the  Jews  around  him,  Paul's  accusers. 

9.  Contrary  to.     Rather,  "  in  direct  opposition  ag.ainst." 

12.  Whereupon.  In  which  circumstances.  Compare  the  other  two  accounts  of  this  scene  in  chaps.  9  and  22. 
We  are  three  times  called  upon  to  regard  Paul's  conversion,  so  that  the  iucoutrovertible  evidence  of  its  divine  origin 
and  character  may  testify  to  the  truth  of  the  Christian  revelation. 

323 


Paul's  defence 


THE    ACTS,    XXVr. 


before  Agrippa. 


14  And  when  we  were  all  fallen  to  the  earth,  I 
heard  a  voice  speaking  unto  nie,  and  saying  in  the 
Hebrew  tongue,  Saul,  Saul,  why  persecutest  thou 
me  '?  it  is  hard  for  thee  to  kiek  against  the  pricks. 

15  And  I  said,  AVho  art  thou.  Lord  ?  And  he 
said,  I  am  Jesus  whom  thou  persecutest. 

1(5  But  rise,  and  stand  upon  thy  feet:  fori  have 
appeared  unto  thee  for  this  purpose,  to  make  thee 
a  minister  and  a  witness  both  of  these  things 
which  thou  hast  seen,  and  of  those  things  in  the 
which  I  will  appear  unto  thee; 

17  Delivering  thee  from  the  people,  and  from 
the  Gentiles,  unto  whom  now  I  send  thee, 

IS  To  open  their  eyes,  and  to  turn  them  from 
darkness  to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  may  receive  forgiveness  of 
sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me. 

19  Whereupon,  O  king  Ag^rippa,  I  was  not  dis- 
obedient unto  the  heavenly  vision: 

20  But  shewed  first  unto  them  of  Damascus, 
and  at  Jerusalem,  and  throughout  ail  the  coasts 
of  Judnea,  and  then  to  the  Gentiles,  that  they 
should  repent  and  turn  to  God,  and  do  woi'ks 
meet  for  repentance. 

21  For  these  causes  the  Jews  caught  me  in  the 
temple,  and  went  about  to  kill  nie. 

22  Having  therefore  obtained  help  of  God,  I 
continue  unto  this  day,  witnessing  both  to  small 
and  great,  saying  none  other  things  than  those 
which  the  prophets  and  Moses  did  say  should 
come : 

23  That  Christ  should  suffer,  and  that  he  should 
be  the  first  that  should  rise  from  the  dead,  and 
should  shew  light  unto  the  people,  and  to  the 
Gentiles. 

24  And  as  he  thus  spake  for  himself,  Festus 
sai<l  with  a  loud  voice,  Paul,  thou  art  beside  thy- 
self; much  learning  doth  make  thee  mad. 

25  But  he  said,  I  am  not  mad,  most  noble  Fes- 
tus ;  but  speak  forth  the  words  of  truth  and  sober- 
ness. 

2(5  For  the  king  knoweth  of  these  things,  be- 
fore whom  also  I  speak  freely :  for  I  am  persuaded 
that  none  of  these  things  are  hidden  from  him; 
for  this  thing  was  not  done  in  a  corner. 

27  King  Agrippa,  believest  thou  the  prophets  ? 
I  know  tiiat  thou  believest. 


about  me  ana  tnem  that  journeyed  with 

14  me.  And  wlien  we  were  all  fallen  to  the 
earth,  I  heard  a  voice  saying  unto  me  in 
the  Hebrew  language,  Saul,  Saul,  why 
persecutest  thou  me  ?  it  is  hard  for  thee 

15  to  kick  against  i  the  goad.  And  I  said, 
Who  art  thou.  Lord  ?  And  the  Lord 
said,  I  am  Jesus  whom  thou  persecutest. 

16  But  arise,  and  stand  upon  thy  feet  :  for 
to  this  end  have  I  appeared  unto  thee,  to 
appoint  thee  a  minister  and  a  witness 
both  of  the  things  ^wherein  thou  hast 
seen   me,   and   of  the   things   wherein   I 

17  will  appear  unto  thee ;  delivering  thee 
from  the  people,  and  from  the  Gentiles, 

IS  unto  whom  1  send  thee,  to  open  their 
eyes,  ^  that  they  may  turn  from  darkness 
to  light,  and  from  the  power  of  Satan 
unto  God,  that  they  may  receive  remis- 
sion of  sins  and  an  inheritance  among 
them  that  are  sanctified  by  faith  in  me. 

19  Wherefore,  O   king  Agrippa,  I  was   not 

20  disobedient  unto  the  heavenly  vision  :  but 
declared  both  to  them  of  Damascus  first, 
and  at  Jerusalem,  and  throughout  all  the 
country  of  Judaea,  and  also  to  the  Gen- 
tiles, that  they  should  repent  and  turn 
to  God,  doing  works  worthy  of  *  repent- 

21  ance.  For  this  cause  the  Jews  seized  me 
in   the  temple,  and   assayed   to  kill  me. 

22  Having  therefore  obtained  the  help  that 
is  from  God,  I  stand  unto  this  day  testi- 
fying both  to  small  and  great,  saying 
nothing  but  what  the  prophe'ts  and  Moses 

23  did  say  should  come  ;  ^  how  that  the 
Christ  ''must  suffer,  and  ^how  that  he 
first  Ijy  the  resurrection  of  the  dead  should 
proclaim  light  both  to  the  people  and  to 
the  Gentiles. 

24  And  as  he  thus  made  his  defence,  Fes- 
tus saith  with  a  loud  voice,  Paul,  thou 
art   mad;  thy  much   learning  doth   turn 

25  thee  to  madness.  But  Paul  saith,  I  am 
not  mad,  most  excellent  Festus;  but  speak 

26  forth  words  of  truth  and  soberness.  For 
the  king  knoweth  of  these  things,  unto 
whom  also  I  speak  freely :  for  I  am  per- 
suaded that  none  of  these  things  is  hidden 
from  him;  for  this  hath  not  been  done  in 

27  a  corner.  King  Agrippa,  believest  thou 
the   prophets  ?      I   know   that   thou   be- 


Gr.  goads. 


Many  ancient  authorities  read  ichich  thou  hast  seen.    '  Or,  to  txirti 
6  Or,  if.    Or,  whether.    '  Or,  is  subject  to  suffering. 


Or,  their  repentance. 


14.  It  is  hard  for  thee  to  kick  as:aiti8t  the  goad.  The  figure  is  taken  from  the  sphere  of  husbandry;  it 
being  cuBtomary  to  place  a  beam  with  spike-points  projecting,  behind  the  ploughing  animals,  so  that,  if  they  should 
kick,  they  would  hurt  only  themselves. 

16.  A  minister  and  a  witness.     General  and  specific. 

17.  Delivering  tliee.  A  promise  of  opposition,  therefore,  for  his  whole  course.  From  the  peo]>Ie.  The 
people  of  Israel. 

18.  The  object  of  Paul's  witness,  for  which  God  sent  him,  was,  (1)  to  open  the  eyes  of  men,  (2)  so  that  they 
would  turn  to  the  light  (which  is  from  Satan's  authority  to  God),  and  (3)  so  that  they  would  receive  pardon  and 
holiness.     In  verse  20  he  represents  himself  as  making  the  proclamation  which  involved  these  points. 

21.  For  this  cause.     Because  he  had  treated  the  Gentilfes  exactly  as  the  Jews. 

as.  Must  suffer.  The  suffering  Messiah,  so  frequently  found  in  prophecy,  the  Jews  strangely  refused  to  accept. 
They  thought  that  suffering  could  not  be  connected  with  the  conquering  Messiah.  Light.  The  person  of  the  Messiah 
was  now  ktiown,  and  the  s]>iritual  character  of  his  kingdom.     People.     See  on  verse  17. 

24.  Festus'  interruption  may  have  beea  elicited  by  Paul's  earnest  manner,  as  well  as  by  the  doctrine  of  the 
resurrection.    It  is  the  interruption  of  a  thoroughly  worldly  soul. 

26.  The  king  knoweth.  King  Agrippa  being  a  Jew.  Unto  whom  also  I  speak  freely.  He  had  been 
so  particular  in  relation  to  Jewish  matters,  because  Agrippa  was  there  to  hear;  but,  of  course,  Festus  could  not 
understand  these  things.  This  hath  not  been  done  in  a  corner.  The  must  complete  openness  and  publicity 
had  been  given  to  the  Messianic  life  and  evidences  of  Jesus. 


324 


Paul  shippeth 


THE    ACTS,    XXYII. 


toward  Rome. 


28  Then  Agrippa  said  unto  Paul,  Almost  thou 
persuadest  lue  to  be  a  Christian. 

29  And  Paul  said,  I  would  to  God,  that  not 
only  thou,  but  also  all  that  hear  me  this  day,  were 
both  almost,  and  altogether  such  as  I  am,  except 
these  bonds. 

80  And  when  he  had  thus  spoken,  the  king 
rose  up,  and  the  governor,  and  Bernice,  and  they 
that  sat  with  them : 

SI  And  when  they  were  gone  aside,  they  talked 
between  themselves,  saying.  This  man  doeth  noth- 
ing worthy  of  death  or  of  bonds. 

32  Then  said  Agrippa  unto  Festus,  This  man 
might  have  been  set  at  liberty,  if  he  had  not 
appealed  unto  Ciesar. 


28  lievest.  And  Agrippa  said  unto  Paul, 
With  but  little  persuasion  thou  wouldest 

29  fain  make  me  a  Christian.  And  Paul 
said,  I  would  to  God,  that  whether  with 
little  or  with  much,  not  thou  only,  but 
also  all  that  hear  me  this  day,  might 
become  such  as  I  am,  except  these  bonds. 

30  And  the  king  rose  up,  and  the  governor, 
and  Bernice,  and  they  that  sat  with  them : 

31  and  when  they  had  withdrawn,  they  spake 
one  to  another,  saying.  This  man  doeth 
nothing  worthy  of    death   or  of   bonds, 

32  And  Agrippa  said  unto  Festus,  This  man 
might  have  been  set  at  liberty,  if  he  had 
not  appealed  unto  Ctesar. 


38.  With  but  little  persuasion  thou  wouldest  fain  make  me  a  Christian.  This  is  about  the  true 
meaning  of  the  words,  but  it  Is  very  awkward  English.  Agrippa  means  to  say  that  Paul  would  have  him  a  Christian 
by  a  short  method.  That  notion  will  be  virtually  expressed  if  we  say,  "  Thou  art  trying  to  make  me  a  Christian  in 
a  short  way."     The  words  are  sportive,  the  attempt  of  a  worldly  mind  to  ward  off  the  point  of  Taul's  appeal. 

89.  £xcept  these  bonds.    The  chains  on  his  two  hands,  by  which  he  was  bound  to  his  soldier-guards. 


CHAPTER    XXVII. 


1,  Paul  shipping  toward  Rome,  10.  foretelleth  of  the  danger  of  the  voyage,  11.  but  is  not  believed,     14,  They 
are  tossed  to  and  fro  with  tempest,  41.  and  suffer  shipwreck,  22,  34,  44.  yet  all  come  safe  to  land. 


1  And  when  it  was  determined  that  we  should 
sail  into  Italy,  they  delivered  Paul  and  certain 
otlier  prisoners  unto  one  named  Julius,  a  centu- 
rion of  Augustus'  band. 

2  And  entering  into  a  ship  of  Adramyttium,  we 
launched,  meaning  to  sail  by  the  coasts  of  Asia; 
one  Aristarchus,  a  Macedonian  of  Thessalonica, 
being  with  us. 

3  And  the  next  day  we  touched  at  Sidon.  And 
Julius  courteously  entreated  Paul,  and  gave  him 
liberty  to  go  unto  his  friends  to  refresh  himself. 

4  And  when  we  had  launched  from  thence,  we 
sailed  under  Cyprus,  because  the  winds  were  con- 
trary. 

5  And  when  we  had  sailed  over  the  sea  of  Cilicia 
and  Pamphylia,  we  came  to  Myra,  a  city  of  Lycia. 

6  And  there  the  centurion  found  a  ship  of  Alex- 
andria sailing  into  Italy;  and  he  put  us  therein. 

7  And  when  we  had  sailed  slowly  many  days, 
and  scarce  were  come  over  against  Cnidus,  the 
wind  not  suffering  us,  we  sailed  under  Crete,  over 
against  Salmone; 


1  And  when  it  was  determined  that  we 
should  sail  for  Italy,  they  delivered  Paul 
and  certain  other  prisoners  to  a  centurion 
named   Julius,  of   the   Augustan   i  band. 

2  And  embarking  in  a  ship  of  Adramyttium, 
which  was  about  to  sail  unto  the  places 
on  the  coast  of  Asia,  we  put  to  sea,  Aris- 
tarchus,  a  Macedonian  of    Thessalonica, 

3  being  with  us.  And  the  next  day  we 
touched  at  Sidon :  and  Julius  treated  Paul 
kindly,  and  gave  him  leave  to  go  unto  his 

4  friends  and  '^  refresh  himself.  And  put- 
ting to  sea  from  thence,  we  sailed  under 
the  lee  of  Cyprus,  because  the  winds  were 

5  contrary.  And  when  we  had  sailed  across 
the  sea  which  is  off  Cilicia  and  Pamphylia, 

6  w^e  came  to  Myra,  a  city  of  Lycia.  And 
there  the  centurion  found  a  ship  of  Alex- 
andria  sailing  for  Italy;  and   he  put  us 

7  therein.  And  when  we  had  sailed  slowly 
many  days,  and  were  come  with  difiiculty 
over  against  Cnidus,  the  wind  not  ^  further 


Or,  cohort.     ^  Gr.  receive  attention.    »  Or,  suffeHng  us  to  get  there. 


1.  We  should  sail.  Luke  is  one  of  the  company.  Of  the  Augustan  band.  This  Augustan  or  Imperial 
cohort  was,  perhaps,  the  same  as  the  Italian  cohort  of  chap.  10  : 1.     See  the  note  on  that  passage. 

2.  Adramyttium.  Not  far  from  Assos  (chap.  20  :  13),  on  the  west  coast  of  Asia  Minor.  The  vessel  was  bound 
thither:  but  the  centurion  hoped  to  find  some  other  ship  in  some  of  the  southern  ports  of  Asia  Minor,  to  which  he 
might  transfer  his  prisoners ;  as  the  sail  to  Adramyttium  would  have  been  far  out  of  his  direct  course  to  Italy.  The 
places  on  the  coast  of  Asia.  The  province  of  Asia  probably  included  Lycia,  in  which  was  Myra,  where  this 
vessel  touched,  and  where  the  prisoners  were  transferred  to  another  ship.     Aristarchus.     See  chap.  20:4. 

3.  Sidon.  One  of  the  twin-cities  of  ancient  Phcenicia.  It  is  about  twenty-five  miles  north  of  Tyre.  The  vessel 
had  run  about  ninety  miles  from  Csesarea,  its  starting-point.  Treated  Paul  kindly.  It  is  evident  that  during 
this  voyage  Paul  was  not  bound. 

4.  Under  the  lee  of  Cyprus.  Between  Cyprus  and  the  Asiatic  coast.  The  west  wind  was  evidently  blowing, 
which  prevented  a  straight  course  from  Sidon  to  the  south-west  corner  of  Asia  Minor,  as  taken  reversely  by  Paul  two 
years  before  on  his  return  from  his  third  missionary  tour  (see  chap.  21 : 1-3). 

5.  Myra,  a  city  of  Lycia.  Lycia  was  an  ancient  division  of  Asia  Minor,  lying  east  of  its  south-western 
extremity. 

6.  A  ship  of  Alexandria  sailing  for  Italy.  One  of  the  large  grain-ships,  which  carried  grain  from  Alex- 
andria in  Egypt  to  Rome. 

7.  Slowly  many  days.  There  may  have  been  a  calm,  followed  by  another  strong  west  wind.  Cnidus  is 
the  extreme  south-western  peninsula  of  Asia  Minor.  Between  Cyprus  and  the  main  land,  the  current  runs  to  the 
westward.  This  no  longer  helped  the  Alexandrian  ship  against  the  west  wind,  as  it  had  done  the  Adramyttium  ship. 
Under  tbe  lee  of  Crete.  They  sought  the  east  end  of  Crete,  which  is  south  of  Cnidus.  The  modern  name  of 
Crete  is  Caudia.    Salmone  is  at  the  eastern  extremity  of  Crete. 


Paul  foretelleth  of  the 


THE    ACTS,    XXVir. 


danger  of  the  voyage. 


8  And,  hardly  passing  it,  came  unto  a  place 
which  is  called  The  fair  havens;  nigh  whereunto 
was  the  city  uf  Lasea. 

9  Now  when  much  time  Avas  spent,  and  when 
sailing  was  now  dangerous,  hecause  the  fast  was 
now  already  past,  Paul  admonished  them, 

10  And  said  unto  tliem,  Sirs,  I  perceive  that 
this  voyage  will  he  with  hurt  and  much  damage, 
not  only  of  the  lading  and  ship,  but  also  of  our 
lives. 

11  Nevertheless  the  centurion  believed  the  mas- 
ter and  the  owner  of  the  ship,  more  than  those 
things  which  were  spoken  by  Paul, 

12  And  because  the  haven  was  not  commodious 
to  winter  in,  the  more  part  advised  to  depart 
thence  also,  if  by  any  means  they  might  attain  to 
Phenice,  and  there  to  winter;  which  i.s  an  haven  of 
Crete,  and  lieth  toward  the  south  west  and  north 
west. 

13  And  when  the  south  wind  blew  softly,  sup- 
posing that  they  had  obtained  their  purpose,  loos- 
ing thence,  they  sailed  close  by  Crete. 

14  But  not  long  after  there  arose  against  it  a 
tempestuous  wind,  called  Euroclydon. 

1.5  And  when  the  ship  was  caught,  and  could 
not  hear  up  into  the  wind,  we  let  her  drive. 

16  And  running  under  a  certain  island  which  is 
called  Clauda,  we  had  much  work  to  come  by  the 
boat: 

17  Which  when  they  had  taken  up,  they  used 
helps,  uuflergirtling  the  ship;  and,  fearing  lest 
they  should  fall  into  the  quicksands,  strake  sail, 
and  so  were  driven. 

18  And  we  being  exceedingly  tossed  with  a  tem- 
pest, the  next  day  they  lightened  the  ship ; 

19  And  the  third  day  we  cast  out  with  our  own 
hands  the  tackling  of  the  ship. 

20  And  when  neither  sun  nor  stars  in  many  days 
appeared,  and  no  small  tempest  lay  on  uk,  all  hope 
that  we  should  be  saved  was  then  taken  away. 

21  But  after  long  abstinence  Paul  stood  forth 
in  the  midst  of  them,  and  said.  Sirs,  ye  should 
have  hearkened  unto  me,  and  not  have  loosed 
from  Crete,  and  to  have  gained  this  harm  and 
loss. 


sufTering  us,  we  sailed  under  the  lee  of 

8  Crete,  over  against  Salmone;  and  Mith 
dilhculty  coasting  along  it  we  came  unto 
a  certain  place  called  Fair  Havens;  nigh 
whereunto  was  the  city  of  Lasea. 

9  And  when  much  time  was  spent,  and 
the  voyage  was  now  dangerous,  because 
the  Fast  was  now  already  gone  by,  Paul 
admonished   them,  and   said  imto  them, 

10  Sirs,  I  perceive  that  the  voyage  will  be 
with  injury  and  nmch  loss,  not  only  of 
the  lading  and  the  ship,  but  also  of  our 

11  lives.  But  the  centurion  gave  more  heed 
to  the  master  and  to  the  owner  of  the 
ship,   than   to   those   things   which   were 

12  spoken  by  Paul.  And  because  the  haven 
was  not  commodious  to  winter  in,  the 
more  part  advised  to  put  to  sea  from 
thence,  if  by  any  means  they  could  reach 
Phoenix,  and  winter  there;  ivhich  is  a 
haven  of   Crete,  looking  i  north-east  and 

13  south-east.  And  when  the  south  wind 
blew  softly,  supposing  that  they  had  ob- 
tained their  purpose,  they  weighed  anchor 
and   sailed  along   Crete,   close  in   shore. 

14  But  after  no  long  time  there  beat  down 
from    it   a   tempestuous   wind,   which  is 

15  called  Euraquilo :  and  when  the  ship  was 
caught,  and  could  not  face  the  wind,  we 

16  gave  way  to  it,  and  were  driven.  And 
running  under  the  lee  of  a  small  island 
called  ^  Cauda,  we  were  able,  with  diffi- 

n  culty,  to  secure  the  boat :  and  when  they 
had  hoisted  it  up,  they  used  helps,  under- 
girding  the  ship;  and,  fearing  lest  they 
should  be  cast  upon  the  Syrtis,  they  low- 

18  ered  the  gear,  and  so  were  driven.  And  as 
we  laboured  exceedingly  with  the  storm, 
the   next  day   they  began  to   throw   the 

19  freiyht  overboard  ;  and  the  third  day  they 
cast  out  with  their  own  hands  the  '^  tack- 

20  ling  of  the  ship.  And  when  neither  sun 
nor  stars  shone  upon  ns  for  many  days, 
and  no  small  tempest  lay  on  uti,  all  hope 
that  we  should  be  saved  was  now  taken 

21  away.  And  when  they  had  been  long 
without  food,  then  Paul  stood  forth  in 
the  midst  of  them,  and  said.  Sirs,  ye 
should  have  hearkened  unto  me,  and  not 
have  set  sail  from  Crete,  and  have  gotten 


'  Gr.  doion  the  soutli-went  wind  and  down  the  north-went  irind.  -  Many  ancient  authorities  read  Clauda.  ^  Or,  fumititre. 

8.  Fair  Haveii8.  This  is  just  east  of  a  point  on  the  south  coast  of  Crete,  where  the  shore  begins  to  run  north- 
westwardly.    The  city  of  Lasea  is  not  identified  in  modern  times. 

9.  The  voyajje.  Rather,  "  sailing,"  as  in  Old  Version.  The  Greek  word  refers  both  to  a  jiarticular  sailing  or 
voyage,  and  to  sailing  generally.  In  the  next  verse,  it  has  the  special  meaning;  here,  the  general.  It  is  a  mistake  to 
pr(!ss  a  Greek  word  into  the  same  English  word  on  all  occasions.  The  Fast.  The  Day  of  Atonement  on  the  tenth 
of  Tisri,  near  the  first  of  October.  After  this  period,  the  navigation  of  the  Mediterranean  was  considered  dangerous 
by  the  ancients. 

10.  T^oss.  Rather,  "damage."  Of  our  lives.  Rather,  "of  our  persons."  The  injury  and  damage  were  in 
the  exposure  and  discomfort,  and,  perhaps,  physical  bruises  and  sickness,  not  iu  the  loss  of  life  (see  verses  22,  44). 

11.  The  master.     Rather,  "  the  pilot." 

12.  Phoenix.  Fifty  miles  north-west  of  Fair  Havens,  on  the  south  coast  of  Crete.  It  is  the  modern  Lutro. 
I^ookingr  north-east  iind  south-east,  and  so  protecting  from  the  westerly  gales. 

14.  Kuraciuilo.  Many  authorities  read  "  Euroclydon."  In  either  case,  it  is  a  north-east  wind,  the  severest 
wind  that  blows  in  the  Mediterranean.  The  word  "  Euraquilo  "  means  "  north-east  wind  ;  "  and  "  Euroclydon,"  "  a 
wave-driving  east  wind."     The  future  course  of  the  vessel  shows  that  it  was  a  north-east  wind. 

16.  Cauda.  Now  Gozo,  twenty  miles  west  of  Fair  Havens.  The  lee  of  Cauda  would  be  at  this  lime  the  south- 
west side.     To  secure  the  boat,  which  was  dragging  behind  the  ship. 

17.  Helps.  Probably  heavy  ropes  taken  with  a  ship  on  a  voyage,  to  pass  around  her  hull  in  case  of  a  severe 
storm,  and  help  hold  her  together.  Upon  the  Syrtis.  Rather,  "  'mto  the  Syrtis."  The  great  bay  on  the  north 
coast  of  Africa,  now  called  the  Gulf  of  Sidra.  Lowered  the  jjear.  The  best  nautical  authorities  conclude  that 
the  ship  Idij  to,  her  head  ])ointing  to  the  north,  and  drifted  west  by  north,  the  wind  being  eastuorth-cast. 

18.  The  freiuht.     Only  the  deck-load  (see  verse  38). 

31.  Injury  and  loss.     SJame  words  as  iu  verse  10.     "  Loss  "  should  be  "  damage." 

320 


Paul  exhorts  the  people  to  be  of 


THE    ACTS,    XXVII. 


cheer,  for  their  lives  shall  he  spared. 


22  And  now  I  exhort  you  to  be  of  good  cheer: 
for  there  shall  be  no  loss  of  any  irian's  life  among 
yon,  but  of  the  ship. 

23  For  there  stood  by  me  this  night  the  angel  of 
God,  whose  I  am,  and  whom  I  serve, 

24  Saying,  Fear  not,  Paul ;  thou  must  be  brought 
before  Caesar:  and,  lo,  God  hath  given  thee  all 
them  that  sail  with  thee. 

25  Wherefore,  sirs,  be  of  good  cheer:  for  I  be- 
lieve God,  that  it  shall  be  even  as  it  was  told  me. 

26  Howbeit  we  must  be  cast  upon  a  certain 
island. 

27  But  when  the  fourteenth  night  was  come,  as 
we  were  driven  up  and  down  in  Adria,  about  mid- 
night the  shipmen  deemed  that  they  drew  near  to 
some  country; 

28  And  sounded,  and  found  it  twenty  fathoms : 
anil  when  they  had  gone  a  little  further,  they 
sounded  again,  and  found  it  fifteen  fathoms. 

29  Then  fearing  lest  we  should  have  fallen  upon 
rocks,  they  cast  four  anchors  out  of  the  stern,  and 
wished  for  the  day. 

30  And  as  the  shipmen  were  about  to  flee  out 
of  the  ship,  when  they  had  let  down  the  boat  into 
the  sea,  under  colour  as  though  they  would  have 
cast  anchors  out  of  the  foreship, 

31  Paul  said  to  the  centm'ion  and  to  the  sol- 
diers. Except  these  abide  in  the  ship,  ye  cannot 
be  saved. 

32  Then  the  soldiers  cut  off  the  ropes  of  the 
boat,  and  let  her  fall  off. 

33  And  while  the  day  was  coming  on,  Paul 
besought  them  all  to  take  meat,  saying.  This  day 
is  the  fourteenth  day  that  ye  have  tarried  and  con- 
tinued fasting,  having  taken  nothing. 

34  Wherefore  I  pray  you  to  take  some  meat:  for 
this  is  for  your  health :  for  there  shall  not  an  hair 
fall  from  tlie  head  of  any  of  you. 

35  And  when  he  had  thus  spoken,  he  took 
bread,  and  gave  thanks  to  God  in  presence  of 
them  all:  and  when  he  had  broken  it,  he  began 
to  eat. 

36  Then  were  they  all  of  good  cheer,  and  they 
also  took  .some  meat. 

37  And  we  were  in  all  in  the  ship  two  hundred 
threescore  and  sixteen  souls. 


22  this  injury  and  loss.  And  now  I  exhort 
you  to  be  of  good  cheer:  for  there  shall 
be  no  loss  of  life  among  you,  but  onl]/  of 

23  the  ship.  For  there  stood  by  me  this 
night  an  angel  of  the  God  whose  I  am, 

24  whom  also  I  serve,  saying,  Fear  not, 
Paul ;  thou  must  stand  before  CiBsar :  and 
lo,  God  hath  granted  thee  all  them  that 

25  sail  with  thee.  Wherefore,  sirs,  be  of 
good  cheer:  for  I  believe  God,  that  it  shall 
be  even  so  as  it  hath  been  spoken  unto 

26  me.  Howbeit  we  must  be  cast  upon  a 
certain  island. 

27  But  when  the  fourteenth  night  was 
come,  as  we  were  driven  to  and  fro  in  the 
sea  of  Adria,  about  midniglit  the  sailors 
surmised  that  they  were  drawing  near  to 

28  some  country;  and  they  sounded,  and 
found  twenty  fathoms:  and  after  a  little 
space,  they  sounded  again,  and  found  fif- 

29  teen  fathoms.  And  fearing  lest  haply  we 
should  be  cast  ashore  on  rocky  ground, 
they  let  go  four  anchors  from  the  stern, 

30  and  ^  wished  for  the  day.  And  as  the 
sailors  were  seeking  to  flee  out  of  the  ship, 
and  had  lowered  the  boat  into  the  sea, 
under  colour  as   thoixgh   they  would   lay 

31  out  anchors  from  the  foreship,  Paul  said 
to  the  centurion  and  to  the  soldiers,  Ex- 
cept these  abide  in  the  ship,  ye  cannot  be 

32  saved.  Then  the  soldiers  cut  away  the 
ropes  of  the  boat,  and   let   her  fall   off. 

33  And  while  the  day  was  coming  on,  Paul 
besought  them  all  to  take  some  food,  say- 
ing. This  day  is  the  fourteenth  day  that 
yewait  and  continue  fasting,  having  taken 

34  nothing.  Wherefore  1  beseech  you  to  take 
some  food:  for  this  is  for  your  safety:  for 
there  shall  not  a  hair  perish  from  the  head 

35  of  any  of  you.  And  when  he  had  said 
this,  and  had  taken  bread,  he  gave  thanks 
to   God   in   the  presence  of  all:   and  he 

36  brake  it,  and  began  to  eat.  Then  were 
they  all   of  good   cheer,   and   themselves 

37  also  took  food.  And  we  were  in  all  in 
the   ship  2  two   hundred    threescore    and 

38  sixteen  souls.    And  when  they  had  eaten 


Or,  prayed.    ^  Some  ancient  authoritieB  read  about  threescore  and  sixteen  souls. 


33.  I  exhort  you  to  be  of  good  cheer.  The  one  light  in  that  gloom.  liOSS.  This  is  rightly  translated, 
another  word  from  that  in  verse  21. 

37.  The  fourteenth  night  from  the  departure  from  Fair  Havens.  Driven  to  and  fro.  Rather,  "carried 
over  or  through  "  the  Sea  of  Adria.  It  was  a  steady  gale,  and  there  could  be  no  "  to  and  fro  "  in  the  course  of  the 
ship.     Adria.     The  sea  between  Greece,  Italy,  and  Africa,  and  not  what  we  call  the  Adriatic. 

28.  Twenty  fathoms  —  fifteen  fathoms.  The  sndden  shallowing  of  thirty  feet  showed  the  close  proximity 
of  land. 

39.  Haply.  This  word  is  so  like  "  happily,"  and  is  so  seldom  used,  that  "  perhaps  "  would  always  be  a  good 
substitute.    Cast  ashore  on  rocky  ground.    Better  "  cast  on  a  rocky  shore." 

30.  The  boat.     The  same  that  they  had  such  difficulty  to  secure  near  Cauda  (verse  16). 

31.  To  the  centurion  and  to  the  soldiers.     Paul  spoke  to  those  who  had  power  to  enforce  an  order. 

33.  While  the  day  was  coming  on.  Rather,  "  until  the  day  was  coming  on."  Paul  was  urging  them  all 
night,  and  only  prevailed  about  daybreak.  Having  taken  nothing.  Nothing  as  a  regular  meal,  but  having  eaten, 
as  it  were,  by  snatches. 

35.  Gave  thanks  to  God  in  the  presence  of  all.  Paul,  the  prisoner,  was  now  the  master  and  leader  of  all 
on  board. 

37.  Two  hundred  threescore  and  sixteen  soiils.  The  Vatican  MS.  and  the  Sahidic  version  leave  out  the 
two  hundred,  and  so  Epiphanius  read  it ;  but,  as  all  the  other  authorities  have  it,  we  see  at  once  that  its  omission  is  the 
error.  The  grain-ships  from  Alexandria  to  Rome  were  very  large,  and  could  readily  accommodate  two  hundred  and 
seventy-six  persons.  Lucian  describes  a  very  large  vessel,  which,  after  great  peril  from  storm,  arrived  at  the  Pirajus 
on  the  seventieth  ( !)  day  from  Alexandria  on  its  way  to  Rome.  This  vessel  yielded  its  owner  twelve  talents  a  year. 
It  was  a  hundred  and  eighty  feet  long,  and  over  forty-five  feet  broad;  and,  from  deck  to  keel,  it  was  forty-three 
and  a  half  feet  deep.  Such  a  vessel  could  easily  carry  two  hundred  and  seventy-six  persons  (see  Lucian,  Navig., 
5  and  8). 


The  viper  on  Panl's 


THE    ACTS,    XXVIII. 


hand  hnrteth  him  not, 


38  And  when  they  had  eaten  enough,  they  light- 
ened the  shij),  and  cast  out  the  wheat  into  the  sea. 

30  And  when  it  was  day,  they  knew  not  the 
land :  but  they  discovered  a  certain  creek  with  a 
shore,  into  the  whiclj  tliey  were  minded,  if  it  were 
possible,  to  thrust  in  the  ship. 

40  And  when  they  had  taken  up  the  anchors, 
they  committed  tlie})iselvc.'<  unto  the  sea,  and  loosed 
the  rudder  bands,  and  hoisted  up  the  mainsail  to  the 
wind,  and  made  toward  shore. 

41  And  falling  into  a  place  where  two  seas  met, 
they  ran  the  ship  aground ;  and  the  forepart  stuck 
fast,  and  remained  unmoveable,  but  tlie  hinder 
part  was  broken  with  the  violence  of  the  waves. 

42  And  the  soldiers'  counsel  was  to  kill  the 
prisoners,  lest  any  of  them  should  swim  out,  and 
escape. 

43  But  the  centurion,  willing  to  save  Paul,  kept 
them  from  t/ieir  purpose;  and  commanded  that 
they  which  could  swim  should  cast  themselves  first 
into  the  sea,  and  get  to  land: 

44  And  the  rest,  some  on  boards,  and  some  on 
broken  pieces  of  the  ship.  And  so  it  came  to  pass, 
that  they  escaped  all  safe  to  land. 


enough,  they  lightened  the  ship,  throwing 

39  out  the  wheat  into  the  sea.  And  when  it 
was  day,  they  knew  not  the  land:  but 
they  perceived  a  certain  bay  with  a  beach, 
and  tliey  took  counsel  whether  they  could 

40  '  drive  the  ship  upon  it.  And  casting  off 
the  anchors,  tliey  left  them  in  the  s«a,  at 
the  same  time  loosing  the  bands  of  the 
rudders;   and  hoisting  up  the  foresail  to 

41  the  wind,  they  made  for  the  beach.  But 
lighting  upon  a  place  where  two  seas  met, 
they  ran  the  vessel  aground ;  and  the  fore- 
ship  struck  and  lemained  unmoveable, 
but  the  stern  began  to  break  up  by  the 

42  violence  of  the  waves.  And  the  soldiers' 
counsel  was  to  kill  the  prisoners,  lest  any 
of  them   should   swim    out,   and    escape. 

43  But  the  centurion,  desiring  to  save  Paul, 
stayed  them  from  their  purpose;  ami 
connnanded  that  they  which  could  swim 
should  cast  themselves  overboard,  and  get 

44  first  to  the  land :  and  the  rest,  some  on 
planks,  and  some  on  other  things  from  the 
ship.  And  so  it  came  to  pass,  that  they 
all  escaped  safe  to  the  land. 


1  Some  ancient  authorities  read  bring  the  ship  safe  to  shore. 


38.  The  wheat  from  the  hold.  The  deck-load  they  had  thrown  over  thirteen  days  before  (verse  18).  They 
were  now  pi-eparing  to  run  the  vessel  ashore. 

40.  Loosing  the  bands  of  the  rudders.  The  ship,  doubtless,  had  two  paddles  for  rudders,  one  on  each 
quarter.  The  foresail.  Some  say  "topsail,"  and  some  "top-gallant  sail."  The  word,  in  Vitrnvius,  means  a 
"jack-pulley."  From  its  derivation,  it  means  something  that  hangs.  It  is  probably  the  main  yard  of  the  mast, 
hanging  from  its  huge  pulley,  which,  being  hoisted,  carried  the  sail  with  it. 

41.  Where  two  seas  met.  This  is  supposed  to  be  in  St.  Paul's  Bay,  in  the  island  of  Malta,  on  the  north 
shore,  where  the  little  island  of  Salmonetta  allows  the  meeting  of  two  currents  behind  it. 

43.  To  kill  the  prisoners.  Not  from  wanton  cruelty,  but  to  save  their  own  lives;  as  their  lives  would  be 
forfeited  if  the  prisoners  escaped. 

43.  Desiring  to  save  Paul.    Paul's  presence  had  already  saved  the  centurion. 


CHAPTER    XXVIII. 


1.  Paul  after  his  shipwreck  is  kindly  entertained  of  the  barbarians,  5.  The  viper  on  his  hand  hnrteth  him  not. 
8,  He  healeth  many  diseases  in  the  island,  11.  They  depart  towards  Eome,  17,  He  declareth  to  the  Jews 
the  cause  of  his  coming,  24,  After  his  preaching  some  were  persuaded,  and  some  believed  not,  30.  Yet 
he  preacheth  there  two  years, 


1  And  when  they  were  escaped,  then  they 
knew  that  the  island  was  called  Melita. 

2  And  the  barbarous  people  shewed  us  no  little 
kindness:  for  they  kindled  a  (ire,  and  received  us 
every  one,  because  of  the  present  rain,  and  be- 
cause of  the  cold. 

3  And  when  Paul  had  gathered  a  bundle  of 
sticks,  and  laid  them  on*  the  fire,  there  came  a 
viper  out  of  the  heat,  and  fastened  on  his  hand. 

4  And  when  the  barbarians  saw  the  venomous 
beast  hang  on  his  hand,  they  said  among  them- 
selves. No  doubt  this  man  is  a  murderer,  whom, 
though  he  hath  escaped  the  sea,  yet  vengeance 
suffereth  not  to  live. 

b  And  he  shook  oif  the  beast  into  the  fire,  and 
felt  no  harm. 


1  And  when  we  were  escaped,  then  we 
knew  that  the  island  was  called  '  Melita. 

2  And  the  barbiuians  shewed  us  no  conniion 
kindness  :  for  they  kindled  a  fire,  and 
received   us  all,   because   of  the   present 

3  rain,  and  because  of  the  cold.  But  when 
Paul  had  gathered  a  bundle  of  sticks,  and 
laid  them  on  the  fire,  a  viper  came  out 
-by  reason  of  the  heat,  and  fastened  on 

4  his  hand.  And  when  the  barbarians  saw 
the  beast  hanging  from  his  hand,  they 
said  one  to  another.  No  dotibt  this  man 
is  a  murderer,  whom,  though  he  hath 
escaped   from   the  sea,  yet   Justice   hath 

5  not  suffered  to  live.  Howbeit  he  shook 
off  the  beast  into   the  fire,  and   took  no 


Some  ancient  authorities  read  Melitene.    '  Or,  from  the  heat. 


1.  Melita.  The  modern  Malta,  lying  south  of  Sicily.  The  vessel  had  been  driven  by  the  gale  about  five  hun- 
dred miles,  from  Cauda  to  Malta,  drifting  about  thirty -six  miles  every  twenty-four  hours. 

2.  The  barbarians.  By  this  is  to  be  understood  simply  a  people  of  a  foreign  language,  and  not  a  savage  or 
cniel  people,  according  to  our  modern  use  of  the  word.  Common,  or  "  ordinary."  They  showed  a  positive  kind- 
ness, which  was  far  more  than  the  conventional  courtesy  of  life. 

4.  Justice.  The  divinity.  It  was  a  natural  thought,  in  accordance  with  the  instinctive  sense  of  retribution, 
that  the  Divine  Justice  had  pursued  Paul  as  a  murderer,  but,  being  thwarted  in  the  sea,  now  seized  him  on  the  laud. 


Paul  healeth  many 


THE    ACTS,    XXYIII. 


diseases  in  the  island. 


6  noM'beit  they  looked  when  he  should  have 
swollen,  or  fallen  down  dead  suddenly:  but  after 
they  had  looked  a  great  while,  and  saw  no  harm 
come  to  him,  they  changed  their  minds,  and  said 
that  he  was  a  god. 

I  -In  the  same  quarters  were  possessions  of  the 
chief  man  of  the  island,  whose  name  was  Publius; 
who  received  us,  and  lodged  us  three  days  courte- 
ously. 

8  And  it  came  to  pass,  that  the  father  of  Pub- 
lius lay  sick  of  a  fever  and  of  a  bloody  flux:  to 
whom  Paid  entered  in.  and  prayed,  and  laid  his 
hands  on  him,  and  healed  him. 

0  So  when  this  was  done,  others  also,  which 
had  diseases  in  the  island,  came,  and  were  healed : 

10  Who  also  honoured  us  with  many  honours ; 
and  when  we  departed,  they  laded  its  with  such 
things  as  were  necessary. 

II  And  after  tlu-ee  months  we  departed  in  a 
ship  of  Alexandria,  which  had  wintered  in  the 
isle,  whose  sign  was  Castor  and  Pollux. 

12  And  landing  at  Syracuse,  we  tarried  there 
three  days. 

lo  And  from  thence  we  fetched  a  compass,  and 
came  to  Rhegium:  and  after  one  day  the  south 
wind  blew,  and  we  came  the  next  day  to  Puteoli : 

14  Where  we  found  brethren,  and  were  desired 
to  tarry  with  them  seven  days:  and  so  we  went 
toward  Rome. 

15  And  from  thence,  when  the  brethren  heard 
of  us,  they  came  to  meet  us  as  far  as  Appii  forum, 
and  The  three  taverns:  whom  when  Paul  saw,  he 
thanked  God,  and  took  courage. 

16  And  when  we  came  to  Rome,  the  centurion 
delivered  the  prisoners  to  the  captain  of  the 
guard:  but  Paul  was  suffered  to  dwell  by  himself 
with  a  soldier  that  kept  him. 

17  And  it  came  to  pass,  that  after  three  days 
Paid  called  the  chief  of  the  Jews  together:  and 
when  they  were  come  together,  he  said  unto  them. 
Men  and  brethren,  though  I  have  committed  noth- 
ing against  the  people,  or  customs  of  our  fathers, 
yet  was  I  delivered  prisoner  from  Jerusalem  into 
the  hands  of  the  Romans. 


0  harm.  But  they  expected  that  he  would 
have  swollen,  or  fallen  down  dead  sud- 
denly: but  when  they  were  long  in  ex- 
pectation, and  beheld  nothing  amiss  come 
to  him,  they  changed  their  minds,  and 
said  that  he  was  a  god. 

7  Now  in  the  neighbourhood  of  that  place 
were  lands  belonging  to  the  chief  man  of 
the  island,  named  Publius;  who  received 
us,  and  entertained  us  three  days  courte- 

8  ously.  And  it  was  so,  that  the  father  of 
Publius  lay  sick  of  fever  and  dysentery: 
unto  ^\•hom  Paul  entered  in,  and  prayed, 
and  laying  his  hands  on  him  healed  him. 

9  And  when  this  was  done,  the  rest  also 
which  had  diseases   in   the   island  came, 

10  and  were  cured:  who  also  honoured  us 
with  many  honours  ;  and  when  we  sailed, 
they  put  on  board  such  things  as  we 
needed. 

11  And  after  three  months  we  set  sail  in  a 
ship  of  Alexandria,  which  had  wintered 
in  the  island,  whose  sign  was  ^The  Twin 

12  Brothers.     And  touching  at  Syracuse,  we 

13  tarried  there  three  days.  And  from  thence 
we  2  made  a  circuit,  and  arrived  at  Rhe- 
gium :  and  after  one  day  a  south  wind 
sprang  up,  and   on   the  second   day  we 

14  came  to  Puteoli :  where  we  found  breth- 
ren, and  were  intreated  to  tarry  with 
them   seven   days  :   and  so   we   came  to 

15  Rome.  And  from  thence  the  brethren, 
when  they  heard  of  us,  came  to  meet  us 
as  far  as  The  Market  of  Appius,  and  The 
Three  Taverns:  whom  when  Paul  saw, 
he  thanked  God,  and  took  courage. 

And  when  we  entered  into  Rome,  ^  Paul 
was  suffered  to  abide  by  himself  with  the 
soldier  that  guarded  him. 

And  it  ca^ne  to  pass,  that  after  three 
days  he  called  together  *  those  that  were 
the  chief  of  the  Jews  :  and  when  they 
were  come  together,  he  said  unto  them,  1. 
brethren,  though  I  had  done  nothing 
against  the  people,  or  the  customs  of  our 
fathers,  yet  was  delivered  prisoner  from 
Jeriisalem  into  the  hands  of  the  Romans  : 


16 


1  Gr.  Dioscuri.     ^  Some  ancient  authoiitieg  read  cast  loose.    ^  Some  ancient  authoritieB  insert  t/ie  centurion  delivered 
t/ie  prisoners  to  the  captain  of  the  pratorian  guard :  but.    *  Or,  t/io.se  that  were  of  the  Jeirs  fir-H. 

6.  Said  that  he  was  a  god.  The  pendulum  swings  to  the  other  extreme.  This  is  also  natural.  For  the  same 
change  reversed,  see  chap.  14.11,  19. 

7.  The  chief  man.  The  governor.  Courteously.  The  wonders  of  the  voyage  connected  with  Paul,  as 
told  by  all  who  were  on  the  ship,  doubtless,  had  much  to  do  with  the  marked  attention  of  the  people  and  government 
of  Malta. 

8.  And  it  was  so.    Better,  as  in  Old  Version,  "  And  it  came  to  pass." 

9.  Were  cured.     By  Paul.     Yet  Luke  and  Aristarchus  may  also  have  wrought  miracles  of  healing. 

11.  The  Twin  Brothers.  Literally,  "  the  Dioscuri;  "  i.e.,  the  sons  of  Jove,  meaning  Castor  and  Pollux,  the 
twin-brothers.  These  twin-gods  of  the  Greek  mythology  gave  name  to  the  ship,  and  had  their  images  on  the  prow  ; 
and  to  them  the  vessel  was  dedicated,  as  Italian  vessels  are  at  this  day  dedicated  to  some  saint,  whose  image  is 
enshrined  on  board. 

13.  Syracuse.    The  chief  city  of  Sicily,  on  its  eastern  shore,  a  hundred  miles  north  of  Malta. 

13.  Made  a  circuit.  Probably  owing  to  an  adverse  wind  part  of  the  time.  Khegium.  A  town  on  the 
extreme  toe  of  Italy,  on  the  Straits  of  Messina,  seventy-five  miles  north  of  Syracuse.  Puteoli  (now  Pozzuoli)  is  on 
the  northern  shore  of  the  Bay  of  Naples.  It  was  used  as  a  port  to  Rome.  It  is  two  hundred  and  twenty  miles  north 
of  Rhegium.     Paul's  whole  distance  by  sea  from  Caesarea  to  Puteoli  had  been  not  far  from  two  thousand  miles. 

14.  So.  After  staying  seven  days  at  Puteoli.  Doubtless  a  military  guard  staid  with  Paul,  but  he  evidently 
was  not  chained  (compare  verse  16). 

15.  The  Market  of  Appius.  Better,  "Appii  forum,"  as  in  Old  Version,  or  (if  we  exactly  copy  the  Greek), 
"  the  forum  of  Appius."  It  was  twenty-seven  miles  south  of  Rome.  The  Three  Taverns  were  seventeen  miles 
south  of  Rome. 

16.  The  passage  in  the  Old  Version,  "  the  centurion  delivered  the  prisoners  to  the  captain  of  the  guard,  but "  is 
not  sufficiently  supported  either  by  MSS.  or  versions.  With  the  soldier  that  guarded  him.  Here  in  his 
privileged  po.«itiou  as  abiding  alone,  he  is  chained  to  a  soldier,  his  right  hand  to  the  soldier's  left  (see  verse  20). 

17.  The  margin  is  better  than  the  text.  Paul  called  the  Jews  first,  according  to  the  rule  of  presenting  the 
gospel. 


Paul  preacheth  at  Eome. 


THE    ACTS,    XXVIII. 


Some  believe,  while  others  do  not. 


18  Who,  A\hen  they  had  examined  me,  TAOuld 
have  let  me  go,  because  there  was  no  cause  of 
death  in  me. 

19  But  when  the  Jews  spake  against  it,  I  was 
constrained  to  appeal  unto  Civsar;  not  that  I  had 
aught  to  accuse  my  nation  of. 

20  For  this  cause  therefore  have  I  called  for 
you,  to  see  you,  and  to  speak  with  you :  because 
that  for  the  hope  of  Israel  I  am  bound  with  this 
chain. 

21  And  they  said  unto  him,  We  neither  received 
letters  out  of  Judtea  concerning  thee,  neither  any 
of  the  brethren  that  came  shewed  or  spake  any 
harm  of  thee. 

22  But  we  desire  to  hear  of  thee  what  thou 
thinkest:  for  as  concerning  this  sect,  we  know 
that  every  where  it  is  spoken  against. 

23  And  when  they  had  appointed  him  a  day, 
there  came  many  to  him  into  his  lodging;  to  whom 
he  expounded  and  testified  the  kingdom  of  God, 
persuading  them  concerning  Jesus,  both  out  of 
the  law  of  Moses,  and  out  of  the  prophets,  from 
morning  till  evening. 

24  And  some  believed  the  things  which  were 
spoken,  and  some  believed  not. 

25  And  when  they  agieed  not  among  themselves, 
they  departed,  after  that  Paul  had  spoken  one 
word.  Well  spake  the  Holy  Ghost  by  Esaias  the 
prophet  mito  our  fathers, 

26  Saying,  Go  imto  this  people,  and  say,  Hear- 
ing ye  shall  hear,  and  shall  not  imderstand;  and 
see'ng  ye  shall  see,  and  not  perceive: 

27  For  the  heart  of  this  people  is  waxed  gross, 
and  their  ears  are  dull  of  hearing,  and  their  eyes 
have  they  closed;  lest  they  should  see  with  their 
eyes,  and  hear  with  their  ears,  and  imderstand 
Avith  their  heart,  and  should  be  converted,  and  I 
should  heal  them. 

28  Be  it  known  therefore  unto  you,  that  the 
salvation  of  God  is  sent  unto  the  Gentiles,  and 
that  they  will  hear  it. 

29  And  when  he  had  said  these  words,  the  Jews 
departed,  and  had  great  reasoning  among  them- 
selves. 

.30  And  Paul  dwelt  two  whole  years  in  his  own 
hired  house,  and  received  all  that  came  in  imto 
him, 

31  Preaching  the  kingdom  of  God,  and  teaching 
those  things  which  concern  the  Lord  Jesus  Christ, 
with  all  confidence,  no  man  forbidding  him. 


18  who,  when  they  had  examined  me,  de- 
sired  to  set  me  at  liberty,  because  there 

19  was  no  cause  of  death  in  me.  But  when 
the  Jews  sjiake  against  it,  I  was  con- 
strained to  appeal  unto  Csesar:  not  that  I 

20  had  aught  to  accuse  my  nation  of.  For 
this  cause  therefore  did  I  Mntreat  you  to 
see  and  to  speak  with  me :  for  because  of 
the  hope  of  Israel  I  nm  bound  with  this 

21  chain.  And  they  said  unto  him.  We 
neither  received  letters  from  Judiea  con- 
cerning thee,  nor  did  any  of  the  brethren 
come  hither  and  report  or  speak  any  harm 

22  of  thee.  But  Ave  desire  to  hear  of  thee 
what  thou  thinkest  :  for  as  concerning 
this  sect,  it  is  known  to  us  that  every- 
where it  is  spoken  against. 

23  And  when  they  had  appointed  him  a 
day,  they  came  to  him  into  his  lodging  in 
great  number  ;  to  whom  he  expounded 
tlie  matter,  testifying  the  kingdom  of  God, 
and  persuading  them  concerning  Jesus, 
both  from  the  law  of  Moses  and  from  the 

24  prophets,  from  morning  till  evening.  And 
some  believed  the  things  which  were  spo- 

25  ken,  and  some  disbelieved.  And  when 
they  agreed  not  among  themselves,  they 
departed,  after  that  Paul  had  spoken  one 
word,  Well  spake  the  Holy  (ihost  '-^by 
Isaiah    the    prophet    mito  your  fathers, 

26  saying, 

Go  thou  unto  this  people,  and  say, 

By  hearing  ye  shall  hear,  and  shall  in 

no  wise  understand ; 
And  seeing  ye  shall  see,  and  shall  in  no 

wise  perceive : 

27  For  this  people's  heart  is  waxed  gross, 
And  their  ears  are  dull  of  hearing. 
And  their  eyes  they  have  closed; 

Lest  haply  they  should  perceive  with 

their  eyes. 
And  hear  with  their  ears, 
And  imderstand  with  their  heart, 
And  should  turn  again. 
And  I  should  heal  them. 

28  Be  it  known  therefore  unto  you,  that  this 
salvation  of  God  is  sent  unto  the  Gentiles: 
they  will  also  hear.^ 

30  And  he  abode  tAvo  Avhole  years  in  his 
own  hired  dwelling,  and  received  all  that 

31  Avent  in  unto  him,  preaching  the  kingdom 
of  God,  and  teaching  tlie  tilings  concern- 
ing the  Lord  Jesus  Christ  with  all  bold- 
ness, none  forbidding  him. 


*  Or,  call  for  you,  to  see 
w/iert  he  had  i 


aid  to  Hpeak  icith  you. 
lid  thexe  icord-i,  the  Jeic 


2  Or,  through.    ^  Some  ancient  aiUhoritieB  insert  veree  29  And 
departed,  having  much  dixputing  among  thetiiselves. 


20.  The  hope  of  Israel.    The  Messianic  hope. 

22.  Sect.  See  on  chap.  26 : 5.  Everywhere.  It  was  now  thirty  years  since  the  Spirit  was  outpoured  at  Pen- 
tecost, and  the  gospel  had  penetrated  all  parts  of  the  Roman  empire,  begetting  opposition  everywhere  from  the 
human  heart. 

20,  27.  Isa.  6  :  9, 10.    The  judicial  blindness  of  the  rejecter  of  God's  truth. 

28.  The  Gentiles.    In  opposition  to  the  "  .Jews  first  "  of  verse  17. 

30.  Two  whole  years.  Probably  A.D.  61  and  62.  Paul  was  released  after  this  Imprisonment,  and.'after  a 
lapse  of  several  years,  was  again  arrested,  imprisoned,  and  put  to  denth  in  A.D.  68.  During  this  latter  imprison- 
ment he  wrote  his  Second  Epistle  to  Timothy.  We  append  a  chronology  of  "  the  Acts  of  the  Apostles,"  and  of  Paul's 
career. 


A.D. 

30.  Christ's  ascension. 

31.  Stephen's  death  and  Paul's  conversion. 
34.  Paul's  retirement  to  Tarsus. 

42.  Peter's  preaching  to  Cornelius. 

43.  Conversion  of  Gentiles  at  Antloch. 

44.  Paul's  arrival  at  Antioch. 

45.  Paul's  embassy  to  Jerusalem.    Herod's 


A.D. 

46,47. 

49. 

60-53. 

54-oH. 
B  or  60. 
61,  62. 
67,  68. 


Paul's  first  missionary  tour. 

Council  at  Jerusalem. 

Second  missionary  tour. 

Third  missionary  tour. 

Festus  arrives  at  Csesarea. 

Paul  at  Home. 

Paul's  second  imprisonment  and  death. 


THE   EPISTLE   OF  PAUL   THE  APOSTLE 


ROMANS. 


This  epistle  was  written  from  Corinth,  probably  in  the  year  58,  and  sent  to  the  Roman  Christians  by  the  hand  of 
Phccbe,  a  prominent  helper  in  the  Corinthian  church,  who  was  called  to  Rome,  it  appears,  by  matters  pertaining  to 
her  trade  or  occupation. 


CHAPTER    I. 


1,  Paul  commendeth  his  calling  to  the  Romans,  9.  and  Ms  desire  to  come  to  them.  16.  What  his  gospel  is,  and 
the  righteonsness  which  it  sheweth.  18.  God  is  angry  with  all  maimer  of  sin.  21.  What  were  the  sins 
of  the  Gentiles. 


1  Paul,  a  servant  of  Jesiis  Christ,  called  to  be 
an  apostle,  separated  unto  the  gospel  of  God, 

2  (Which  he  hatl  promised  afore  by  his  proph- 
ets in  the  holy  scriptures,) 

3  Concerning  his  Son  Jesus  Christ  our  Lord, 
which  was  made  of  the  seed  of  David  according 
to  the  flesh ; 

4  And  declared  to  be  the  Son  of  God  with  pow- 
er, according  to  the  spirit  of  holiness,  by  the  res- 
urrection from  the  dead: 

.5  By  whom  we  have  received  grace  and  apostle- 
ship,  for  obedience  to  the  faith  among  all  nations, 
for  his  name : 

6  Among  whom  are  ye  also  the  called  of  Jesus 
Christ : 

7  To  all  that  be  in  Rome,  beloved  of  God,  called 
to  be  saints:  Grace  to  you  and  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 


1  Paul,  a  i  servant  of  Jesus  Christ,  called 
to  be  an  apostle,  separated  unto  the  gos- 

2  pel  of  God,  which  he  promised  afore  ^  by 

3  his  prophets  in  the  holy  scriptures,  con- 
cerning his  Son,  who  was  born  of  the  seed 

4  of  David  according  to  the  flesh,  who  was 
^  declared  to  be  the  Son  of  God  *  with 
power,  according  to  the  spirit  of  holiness, 
by  the  resurrection  of  the  dead;  even  Je- 

5  sus  Christ  our  Lord,  through  whom  we 
received  grace  and  apostleship,  unto  obe- 
dience ^of  faith  among  all  the  nations, 

6  for  his  name's  sake:  among  whom  are  ye 

7  also,  called  to  be  Jesus  Christ's:  to  all 
that  are  in  Rome,  beloved  of  God,  called 
to  be  saints :  Grace  to  you  and  peace  from 
God  our  Father  and  the  Lord  Jesus 
Christ. 


Gr.  bond-servant.    ^  Or,  through.    *  Gr.  determined. 


6  Or,  to  the  faith. 


1.  A  servant.  Strictly  "  a  bond-sen-ant,"  owned  by  Christ,  and  serving  him  exclusively.  Called  to  be  an 
apostle.  So  in  1  Cor.  1:1.  Not  self-appointed.  Separated.  This  marks  his  exclusive  work.  Gospel  of  God. 
The  gospel  of  Christ  is  God's  gospel,  the  full  development  of  his  revelation  of  grace. 

2.  Which  he  promised  afore.  There  is  a  paronomasia  in  the  Greek  hardly  translatable.  It  might  be 
rudely  rendered,  "the  good  announcement  of  God,  which  he  before  announced  would  come." 

4.  AccordinsT  to  the  spirit  €>f  holiness.  This  is  in  contrast  with  "according to  the  flesh"  in  verge  .3.  His 
flesh  showed  him  to  be  man,  but  his  spirit  of  holiness  showed  him  to  be  God.  The  resurrection  of  the 
dead  Christ  was  the  great  sign  and  proof  of  perfect  holiness  and  divinity. 

5.  Unto  obedience  of  faith.  Rather,  "  for  obedience  of  faith."  The  object  of  Paul's  apostleship,  as  insti- 
tuted by  God,  was  the  obedience  of  men  to  God  founded  on  a  true  faith.  For  his  name's  sake.  In  honor  of 
his  name.     The  honor  of  Christ's  name  was  found  in  the  obedience  of  men  to  God. 

6.  Among  whom  are  ye  also.  Ye  Roman  Christians  are  part  of  the  "all  nations"  for  whose  obedience  of 
faith  ray  apostleship  was  instituted.  Called  to  be  Jesus  Christ's,  like  "  called  to  be  an  apostle"  in  verse  1,  is 
absolute,  and  not  to  be  joined  to  the  "  are  ye  also."  It  is  a  title  of  the  Roman  Christians.  So  below,  "  called  to  be 
saints  "  (verse  7).     This  repetition  of  "  called  "  brings  into  prominence  the  divine  source  of  the  grace. 

7.  Grace  to  you  and  peace.  Out  of  God's  grace  comes  the  peace  which  possesses  the  soul  of  the  believer. 
Between  the  grace  and  the  peace,  there  is  a  link  not  mentioned  here,  but  found  at  the  beginning  of  the  two  Epistles 
to  Timothy  and  the  one  to  Titus,  though  omitted  in  all  the  other  epistles  of  Taul:  it  is  "  mercy  "  (see  1  Tim.  1:2; 
2  Tim.  1:2;  Tit.  1:4).     Grace  is  God's  loving-kindness  in  general :  mercy  is  that  loving-kindness  toward  sinners. 

The  inscription  and  saluUation  of  this  epistle,  as  given  in  these  flrst  six  verses,  may  be  thus  condensed  :  "  Paul, 
wholly  given  to  the  service  of  the  gospel  by  appointment  of  God  as  an  apostle  for  the  conversion  of  the  Gentiles 
(which  gospel  has  as  its  subject  Jesus  Christ,  both  man  and  God),  wishes  for  tlie  brethren  in  Rome  a  realization  of 
the  gracious  peace  which  comes  from  God  and  Jesus." 

331 


Paul's  concern 


ROMAXS,    I. 


for  the  Romans. 


8  First,  I  thank  my  God  through  Jesus  Christ 
for  you  all,  that  your  faitli  is  spoken  of  through- 
out the  whole  world. 

It  For  (Jod  is  my  witness,  whom  I  serve  with  my 
spirit  in  tlie  gospel  of  his  Son,  that  without  ceas- 
ing I  make  mention  of  you  always  in  my  prayers; 

10  Makiuix  request,  if  by  any  means  now  at 
length  1  might  have  a  prosperous  journey  by  the 
will  of  (Jod  to  come  unto  you. 

11  For  1  long  to  see  you,  that  I  may  impart 
luito  you  some  spiritual  gift,  to  the  end  ye  may  be 
establisheil; 

12  That  is,  that  I  may  be  comforted  together 
with  you  by  the  nuitual  faith  both  of  you  and  me. 

V-i  Now  I  would  not  have  you  ignorant,  breth- 
ren, that  oftentimes  I  purposed  to  come  unto  you, 
(but  was  let  hitherto,)  that  I  might  have  some 
fruit  among  you  also,  even  as  among  other  Gen- 
tiles. 

14  1  am  debtor  both  to  the  Greeks,  and  to  the 
Barbarians;  both  to  the  wise,  and  to  the  unwise. 

1.")  So.  as  nuK'h  as  in  me  is,  I  am  ready  to 
preach  the  gospel  to  you  that  are  at  Rome  also. 

IG  For  l"am  not  ashamed  of  the  gospel  of 
Christ:  for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth ;  to  the  Jew  first,  and 
also  to  the  (Jreek. 

17  For  therein  is  the  righteousness  of  God  re- 
vealed from  faith  to  faith:  as  it  is  written,  The 
just  shall  live  by  faith. 

15  For  the  wrath  of  God  is  revealed  from  heav- 
en against  all  ungodliness  and  unrighteousness  of 
men,  who  hold  the  truth  in  unrighteousness; 


8  First,  I  thank  my  God  through  Jesus 
Christ  for  you  all,  ^  that  your  faiith  is  pro- 

9  claimed  throughout  the  whole  world.  For 
God  is  my  witness,  whom  I  serve  in  my 
spirit  in  the  gospel  of  his  Son,  how  un- 
ceasingly I  make  mention  of  you.  always 

10  in  my  prayers  making  request,  if  by  any 
means  now  at  length  1  may  be  prospered 
2  by  the  will  of  God  to  come  unto  you. 

11  For  I  long  to  see  you,  that  1  may  impart 
luito  you"  some  spiritual  gift,  to  the  end 

12  ye  may  he  established  ;  that  is,  that  I  with 
you  n'lay  bf  coiuiortecl  in  you,  each  of  us 
by  the  other's  faith,  both  yours  and  mine. 

13  And  1  woukl  not  have  you  ignorant, 
brethren,  that  oftentimes  1  purposed  to 
come  unto  you  (and  was  hindered  hither- 
to), that  I  might  have  some  fruit  in  you 
also,  even  as  in  the  rest  of  the  Gentiles. 

14  I  am  debtor  both  to  Greeks  and  to  Bar- 
barians, both  to  the  wise  and  to  the  fool- 

15  ish.  So,  as  much  as  in  me  is,  I  am  ready 
to  preach  the  gospel  to  you  also  that  are 

IG  in  Home.  For  I  am  not  ashamed  of  the 
gospel:  for  it  is  the  power  of  God  unto 
salvation  to  everyone  that  believeth;  to 

17  the  Jew  first,  and  also  to  the  Greek.  For 
therein  is  revealed  a  righteousness  of  God 
3 by  faith  unto  faith:  as  it  is  written,  But 
the  righteous  shall  live  ^by  faith. 

18  For"^  the  wrath  of  God  is  revealed  from 
heaven  against  all  imgodliness  and  un- 
righteousness of  men,  Avho   "hold  down 


1  Cor.  10  : 1 ,  and  12:1; 


1  Or,  because.    2  Gr.  in.    s  Gr.  from.    *  Or,  a  icrath.    ^  Or,  hold  the  truth. 

8.  The  faith  of  the  brethren  at  Rome  was  naturally,  as  from  the  great  political  centre  of  the  world,  made  known 
to  all  parts  of  the  empire.  Paul  rejoiced  in  that  natural  circulation  of  the  news.  Paul  nowhere  speaks  of  the  faith 
of  the  Roman  church  as  being  peculiarly  strong  and  active,  and  such  a  view  is  not  found  in  the  words  here  used.  I 
thank  iiiy  God  througli  Jesus  Christ.  Not  that  God  through  Christ  had  blessed  them  (which  was  true),  but 
that  his  thanks  went  to  God  through  Christ.  Praise,  as  well  as  prayer,  from  us  reaches  God  only  through  Christ. 
He  is  our  Mediator  in  all  things. 

9.  GckI  is  my  witness.  A  legitimate  oath.  The  "  for  "  explains  his  interest  in  them.  Their  faith  made  him 
thankful,  because  they  were  the  subject  of  his  prayers.    In  my  spirit.     With  a  deeper  than  a  lip  or  limb  service. 

1  make  mention  of  you,  etc.    So  in  Eph.  1 :  16 ;  Phil.  1:4;  Col.  1 : 3 ;  1  Thess.  1 : 2.    Paul  was  evidently  iu  the 
habit  of  bringing  each  church  in  review  in  his  prayers.     His  apostolic  labors  were  steeped  in  prayer. 

10.  If  by  any  means  now  at  lenffth.     Rather,  "  if  perhaps  at  some  time  before  long." 

11.  Some  spiritual  gift.  Some  of  those  miraculous  gifts  for  edification  which  only  the  apostles  were  com- 
missioned to  bestow,  as  the  gift  of  tongues  and  prophesying  (compare  Acts  8  :  14-18).  The  name  of  the  Holy  Spirit 
is  often  used  for  these  his  gifts  (see  Acts  19 : 2). 

13.  liead,  "  that  is,  that  I  may  among  you  be  comforted  (or  encouraged)  with  you  through  each  other's  faith, 
both  yours  and  mine."     The  Old  Version  is  defective,  but  the  Revised  Version  is  awkward. 

13.  I  would  not  have  you  ignorant.    A  phrase  used  by  the  apostle  in  chap.  11 :25 

2  Cor.  1 : 8 ;  1  Thess.  4 :  13,  where  he  calls  particular  attention. 

14.  To  Greeks  and  to  Barbarians.  As  the  Greeks  called  all  who  spoke  other  than  the  Greek  language 
"  Barbarians,"  so  the  nations  which  received  the  Greek  tongue  used  the  word  for  those  beyond  the  more  refined 
portions  of  the  world  where  the  Greek  tongue  had  spread.  "  Greeks  and  Barbarians"  thus  means  retined  and  un- 
refined nations.  It  should  be  remembered  that  the  meaning  of  "  savage  "  or  "  cruel  "  is  a  modern  signitication  of  the 
word  "  barbarian."  The  phrase,  therefore,  "  to  the  wise  and  to  the  foolish,"  which  follows,  is  almost  a  translation  of 
"  to  Greeks  and  to  Barbarians." 

1.5.  As  much  as  in  me  is.  As  far  as  my  ability  and  opportunity  go.  Paul  was  ready  for  gospel  work  any- 
where, but  his  field  must  be  limited. 

10.  it  is  the  power  of  God  unto  salvation  to  every  one  that  believeth.  This  is  the  keynote  of 
the  epistle,  God's  salvation  through  the  believer's  faith.  To  the  Jew  first.  First  presented  to  the  Jews  as  form- 
ing the  church  of  God. 

17.  A  righteousness  of  God.  A  righteousness /or  man,  but  coming  from  God  (see  chap.  10:3  for  a  clear 
explanation).  By  faith  unto  faith.  The  "  by  faith  "  must  mean  here  what  it  means  in  the  next  sentence,  "  the 
righteous  shall  live  hy  faith  ;"  i.e.,  by  faith  as  the  instrument  of  appropriating  tlie  righteousness.  "  Unto  faith  " 
must  therefore  mean,  "for  the  development  of  faith  as  the  perpetual  instrument  of  a  perpetual  righteousness."  Man 
receives  God's  righteousness  as  revealed  in  the  gospel  by  faith,  and  this  process  of  appropriating  the  divine  right- 
eousness goes  on  forever.  Thus,  faith  is  the  very  life  of  the  righteous.  The  quotation  is  from  Hub.  2:4,  where  the 
Hebrew  "  emunah  "  (faithfulness)  is  a  little  more  generic  than  the  Greek  "  pistis." 

18.  For,  if  a  righteousness  from  God  is  not  accepted,  a  wrath  from  God  is  also  revealed  which  must  strike  the 
ungodly.  Ungodliness  and  unrighteousness.  When  the  soul  is  ungodly,  it,  not  having  God's  righteousness, 
has  its  own  unrighteousness.  H«.ld  down  the  truth.  Not  "  hold  the  truth,"  as  in  Old  Version.  The  unrighl- 
eousuess,  native  to  man,  keeps  the  truth  impotent.    It  excludes  it  as  an  enemy. 

332 


God  is  angry  with 


ROMANS,    T. 


all  manner  of  sin. 


If)  Because  that  which  may  be  known  of  God  is 
manifest  in  them;  for  God  hath  shewed  it  unto 
them. 

20  For  the  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal 
power  and  Godhead;  so  that  they  are  without 
excuse : 

21  Because  that,  when  they  knew  God,  they 
glorified  Itim  not  as  God,  neither  were  thankful; 
but  became  vain  in  their  imaginations,  and  their 
foolish  heart  was  darkened. 

22  Professing  themselves  to  be  wise,  they  be- 
came fools, 

23  And  changed  the  glory  of  the  imcorruptible 
God  into  an  image  made  like  to  corruptible  man, 
and  to  birds,  and  fourfooted  beasts,  and  creeping 
things. 

24  Wherefore  God  also  gave  them  up  to  un- 
cleanness  through  the  lusts  of  their  own  hearts, 
to  dishonour  their  own  bodies  between  them- 
selves: 

25  Who  changed  the  truth  of  God  into  a  lie, 
and  worshipped  and  served  the  creature  more 
than  the  Creator,  who  is  blessed  for  ever.     Amen. 

26  For  this  cause  God  gave  them  up  unto  vile 
affections :  for  even  their  women  did  change  the 
natural  use  into  that  which  is  against  nature : 

27  And  likewise  also  the  men,  leaving  the  nat- 
ural use  of  the  woman,  burned  in  their  lust  one 
toward  another;  men  with  men  working  that 
wliich  is  unseemly,  and  receiving  in  themselves 
that  recom pence  of  their  error  which  was  meet. 

28  And  even  as  they  did  not  like  to  retain  God 
in  tJieir  knowledge,  God  gave  them  over  to  a 
reprobate  mind,  to  do  those  things  which  are  not 
convenient ; 

29  Being  filled  with  all  unrighteousness,  fornica- 
tion, wicketlness,  covetousness,  maliciousness;  full 
of  envy,  murder,  debate,  deceit,  malignity;  whis- 
perers, 

30  Backbiters,  haters  of  God,  despiteful,  proud, 
boasters,  inventors  of  evil  things,  disobedient  to 
jjarents, 

31  Without  understanding,  covenantbreakers, 
without  natural  affection,  implacable,  unmerciful: 

32  Who  knowing  the  judgment  of  God,  that 
they  which  commit  such  things  are  worthy  of 
death,  not  only  do  the  same,  but  have  pleasure  in 
them  that  do  them. 


19  the  truth  in  unrighteousness ;  because  that 
which  may  be  known  of  God  is  manifest 
in  them;  for  God  manifested  it  unto  them. 

20  For  the  invisible  things  of  him  since  the 
creation  of  the  world  are  clearly  seen,  be- 
ing perceived  through  the  things  that  are 
made,  even  his  everlasting  power  and  di- 
vinity; 1  that  they  may  be  without  excuse : 

21  because  that,  knowing  God,  they  glorified 
him  not  as  God,  neither  gave  thanks ;  but 
became  vain  in  their  reasonings,  and  their 

22  senseless  heart  was  darkened.  Professing 
themselves  to  be  wise,  they  became  fools, 

23  and  changed  the  glory  of  the  incorruptible 
God  for  tlie  likeness  of  an  image  of  cor- 
ruptible man,  and  of  birds,  and  forufooted 
beasts,  and  creeping  things. 

24  Wherefore  God  gave  them  up  in  the 
lusts  of  their  hearts  unto  uncleanness, 
that  their  bodies  should  be  dishonoured 

25  among  themselves:  for  that  they  ex- 
changed the  truth  of  God  for  a  lie,  and 
worshipped  and  served  the  creature  rather 
than  the  Creator,  who  is  blessed  ^  for  ever. 
Amen. 

26  ^  For  this  cause  God  gave  them  up  unto 
"vile  passions:  for  their  women  changed 
the  natural  use  into  that  which  is  against 

27  nature :  and  likewise  also  the  men,  leav- 
ing the  natural  use  of  the  woman,  burned 
in  their  lust  one  toward  another,  men 
with  men  working  unseemliness,  and  re- 
ceiving in  themselves  that  recompense  of 
their  error  which  was  due. 

28  And  even  as  they  *  refused  to  have  God 
in  their  knowledge,  God  gave  them  up 
unto  a  reprobate  mind,  to  do  those  things 

29  which  are  not  fitting ;  being  filled  with 
all  unrighteousness,  wickedness,  covetous- 
ness, maliciovxsness;  full  of  envy,  murder, 

30  strife,  deceit,  malignity;  whisperers,  back- 
biters, ^hateful  to  God,  insolent,  haughty, 
boastful,   inventors  of    evil  things,  diso- 

31  bedient  to  parents,  without  luiderstand- 
ing,   covenant-breakers,   without   natiu-al 

32  affection,  unmercifid :  who,  knowing  the 
ordinance  of  God,  that  they  which  prac- 
tise such  things  are  worthy  of  death,  not 
only  do  the  same,  but  also  consent  with 
them  that  practise  them. 


Or,  so  that  they  are.    ^  Gr.  u7ito  the  ages.    ^  Gr.  passions  of  dishonour.    *  Gr.  did  not  approve.    ^  Or,  haters  of 

God. 

19.  That  which  may  be  known  of  God.  Rather,  "  that  which  is  known  of  God."  God's  power  and 
godhead  (or  divinity)  are  known  to  the  heathen.  They  are  "  clearly  seen  "  (verse  20) ;  and  hence,  "  knowing  God" 
(verse  21),  "  they  glorified  him  not  as  God." 

20.  That  they  may  be  without  excuse.    God  so  ordered  it  that  no  rebel  against  hira  should  have  an  excuse. 

21.  Became  vain.  Trifling  and  reckless.  Their  senseless  heart  was  darkened.  Recklessness  in  the 
use  of  reason  begets  darkness  (ignorance)  of  soul. 

23.  The  wisdom  of  such  must  be  folly. 

33.  Idolatry  is  thus  the  product  of  an  ignorance  which  is  the  result  of  a  reckless  reasoning.  For  the  likeness. 
Rather,  "  in  (or  by)  the  likeness."     In  such  images,  they  changed  the  character  of  the  divine  glory. 

24.  Wherefore  God  Rave  them  up.  The  penal  action  of  God  operating  through  psychical  laws.  Bodily 
lusts  form  the  chosen  field  for  depravity. 

25.  Exchanged  tlie  truth  of  God  for  a  lie.  Rather,  "  who,  by  their  lie,  changed  the  truth  of  God." 
That  is,  they  by  their  false  system,  generated  from  their  wickedness,  presented,  as  the  truth  of  God,  a  travesty.  Who 
is  blessed  for  ever.     Amen.     A  doxology  of  re-action  froin  human  wickedness. 

26.  Gave  them  up.     Resumption  from  verse  24. 

28.  Refused  —  reprobate.  A  paronomasia  in  Greek.  "  And  even  as  they  thought  not  ifo>'</(y  to  have  God 
in  their  knowledge,  God  gave  them  up  to  an  unworthy  mind."     Gave  them  up.     See  on  verse  24. 

The  argument  of  this  first  chapter  (after  the  inscription  and  salutation)  is  this ;  "  I  rejoice  in  your  faith,  and  long 
to  visit  you.  Duty  as  well  as  pleasure  would  lead  me  to  you,  for  the  gospel  is  intrusted  to  me  to  be  carried  to  the 
Gentiles.  Now,  this  gospel  shows  that  the  only  righteousness  man  can  have  is  through  faith;  for  man  trusting  to 
himself,  although  possessing  some  knowledge  of  God,  goes  farther  and  farther  from  the  truth,  inexcusably  plunging 
himself  (by  God's  penal  arrangement)  into  the  depths  of  depravity." 


Sinners  cannot  escape 


ROMANS,    11. 


the  judgment  of  God. 


CHAPTER    II. 

1.  They  that  sin,  though  they  condemn  it  in  others,  cannot  excuse  themselves,  6.  and  much  less  escape  the  judg- 
ment of  God,  9,  whether  they  be  Jews  or  Gentiles,  14.  The  Gentiles  cannot  escape,  17.  nor  yet  the  Jews, 
25.  whom  their  circumcision  shall  not  profit,  if  they  keep  not  the  law. 


1  Therefore  thou  art  inexcusable,  O  man, 
whosoever  thou  art  that  judgest:  for  wherein 
thou  judgest  another,  thou  condemnest  thyself; 
for  thou  that  judgest  doest  the  same  things. 

2  IJut  we  are  sure  that  the  judgment  of  God  is 
according  to  truth  against  them  which  commit 
such  things. 

3  And  thinkest  thou  this,  O  man,  that  judgest 
them  which  do  such  things,  and  doest  the  same, 
that  thou  shalt  escape  the  judgment  of  God  ? 

4  Or  despisest  thou  the  riches  of  his  goodness 
and  forbearance  and  longsuffering;  not  knowing 
that  the  goodness  of  God  leadeth  thee  to  repent- 
ance ? 

0  Hut  after  thy  hardness  and  impenitent  heart 
treasures!  up  unto  thyself  wrath  against  the  day 
of  wrath  and  revelation  of  the  righteous  judgment 
of  God; 

6  AVho  will  render  to  every  man  according  to 
his  deeds: 

7  To  them  who  by  patient  continuance  in  well 
doing  seek  for  glory  and  honour  and  immortality, 
eternal  life: 

8  But  unto  them  that  are  contentious,  and  do 
not  obey  the  truth,  but  obey  unrighteousness,  in- 
dignation and  wrath, 

9  Tribulation  and  anguish,  upon  every  soul  of 
man  that  doeth  evil,  of  the  Jew  first,  and  also  of 
the  Gentile; 

10  But  glory,  honour,  and  peace,  to  every  man 
that  worketh  good,  to  the  Jew  first,  and  also  to 
the  Gentile: 

11  For  there  is  no  respect  of  persons  with  God. 


1  Wherefore  thou  art  without  excuse, 
O  man,  whosoever  thou  art  that  judgest: 
for  wherein  thou  judgest  'another,  thou 
condemnest  thyself;  for  thou  that  judgest 

2  dost  practise  the  same  things.  ^  And  we 
know  that  the  judgement  of  God  is  ac- 
cording to  truth  against  them  that  prac- 

3  tise  such  things.  And  reckonest  thou 
this,  O  man,  who  judgest  them  that  prac- 
tise such  things,  and  doest  the  same,  that 
thou  shalt  escape  the  judgement  of  God  ? 

4  Or  despisest  thou  the  riches  of  his  good- 
ness and  forbearance  and  longsuffering, 
not  knoAving  that   the  goodness  of  God 

5  leadeth  thee  to  repentance  ?  but  after 
thy  hardness  and  impenitent  heart  treas- 
urest  up  for  thyself  wrath  in  the  day  of 
wrath   and    revelation   of    the    righteous 

6  judgement  of   God;    who  will  render  to 

7  every  man  according  to  his  works :  to 
them  that  by  patience  in  well-doing  seek 
for  glory  and  honour  and  incorruption, 

8  eternal  life :  but  unto  them  that  are  fac- 
tious, and  obey  not  the  truth,  but  obey 
unrighteousness,  sliall  he  wrath  and  in- 

9  dignation,  tribulation  and  anguish,  upon 
every  soul  of  man  that  worketh  evil,  of 

10  the  Jew  first,  and  also  of  the  Greek ;  but 
glory  and  honour  and  peace  to  every  man 
that  worketh  good,  to  the  Jew  first,  and 

11  also  to  the  Greek:  for  there  is  no  respect 

12  of  persons  with  God.  For  as  many  as 
have  sinned  without  law  shall  also  perish 


1  Gr.  t/ie  other.    ^  Many  ancient  authorities  read  For. 


1.  Wherefore.     Because  of  this  universal  depravity. 

2.  Every  man  linows  that  God  is  just  to  condemn  these  enormities,  and  every  man  is  ready  to  condemn  another 
who  BO  acts;  and  yet  he  fails  to  point  the  condemnation  to  himself. 

4.  The  riches  of  his  goodness,  etc.  "  His  abundant  goodness,"  etc.  God's  goodness  makes  him  forbear 
through  his  long-suffering.  The  long-suffering  is  the  inw.ird  affection;  and  the  forbearance,  the  outward  expres- 
sion.    Leadeth  thee  to  repentance.     Is  thy  guide  to  repentance  (a  changed  life)  if  thou  wilt  only  follow  it. 

5.  Impenitent.  Unchanged  in  its  thought  and  purpose.  Wrath  that  will  be  displayed  in  the  day  of 
-wratli. 

6.  According  to  his  works.    Man's  works  are  his  treatment  of  the  divine  grace. 

7.  By  patience.  Rather,  "  in  patience."  The  condition,  not  the  cause,  of  the  glory,  nor  the  instrument  of  the 
Becking.  Well-doing.  This  word  must  have  its  full  force,  and  not  be  circumscribed  to  outward  actions.  It  refers 
to  the  whole  action  of  the  man  in  his  affections  as  well  as  in  his  visible  life,  and  has  especial  reference  to  the  man's 
treatment  of  God's  grace.  Those  who  seek  the  immortal  glory,  through  the  holy  and  divine  channels,  will  obtain 
eternal  life.  The  opposite  character  is  he  who  rejects  God's  truth,  and  follows  his  native  unrighteousness.  Such  a 
one  obUins,  not  eternal  life,  but  wrath  and  indignation  (the  indignation  of  a  holy  God  displayed  in  effective  wrath). 

9.  The  two  destinies,  repeated  reversely.  The  "  tribulation  "  and  "  anguish  "  are  the  subjective  results  to  man 
of  God's  indignation  and  wrath. 

10.  The  glory,  honor,  and  peace  are  equivalent  to  the  "eternal  life"  of  verse  7.  The  glory  and  honor  and 
incorruption  sought  after  are  found  ;  the  incorruption  proving  the  basis  of  true  peace,  and  the  whole  composing  that 
eternal  life  which  Christ  gives  by  his  union  with  the  soul  (.John  5:  12,  20).  Worketh  good.  This  and  the  con- 
trasted phrase  in  verse  9,  "  worketh  evil,"  are  to  be  interpreted  as  suggested  in  the  note  on  verse  8.  The  divine 
grace  is  not  mentioned ;  but  we  know,  from  what  is  said  elsewhere,  that  the  divine  grace  is  a  constant  factor  in 
determining  the  good  or  evil  of  a  man.  "  Working  good  "  is  in  this  context  made  equivalent  to  "  seeking  for  glory 
and  honor  and  incorruption,  with  patience  in  well-doing ;  "  and  "  working  evil  "is  made  equivalent  to  "  being  factious, 
and  obeying  not  the  truth,  but  obeying  unrighteousness."     To  the  Jew  first,  etc.     See  on  chap.  1 :  16. 

11.  God  has  never  given  one  man  si)iritual  advantage  over  another.  The  wonderful  privileges  of  the  .lews 
proved  no  spiritual  advantage  to  them.     God  was  just  as  gracious  to  the  Gentiles.     God  has  no  favorites. 

12.  Without  law.  Without  the  Mosaic  law.  The  Gentiles  are  meant.  The  (ientiles  shall  perish,  not  accord- 
ing to  the  penalties  of  the  Mosaic  law,  but  of  the  law  written  in  their  hearts.  In  this  way  they  perish  "  without 
law." 

33-1 


The  doing  of 


ROMANS,    II. 


the  law  explained. 


12  For  as  many  as  have  sinned  without  law 
shall  also  perish  without  law:  and  as  many  as 
have  sinned  in  the  law  shall  be  judged  by  the  law; 

13  (For  not  the  hearers  of  the  law  «re  just  be- 
fore God,  but  the  doers  of  the  law  shall  be  justi- 
fied. 

14  For  when  the  Gentiles,  which  have  not  the 
law,  do  by  nature  the  things  contained  in  the  law, 
these,  having  not  the  law",  are  a  law  unto  them- 
selves: 

1.5  Which  shew  the  work  of  the  law  written  in 
their  hearts,  their  conscience  also  bearing  witness, 
and  their  thoughts  the  mean  while  accusing  or  else 
excusing  one  another;) 

16  In  the  day  when  God  shall  judge  the  secrets 
of  men  by  .Jesus  Christ  according  to  my  gospel. 

17  Behold,  thou  art  called  a  .Jew,  and  restest  in 
the  law,  and  makest  thy  boast  of  God, 

18  And  knowest  his  will,  and  approves!  the 
things  that  are  more  excellent,  being  instructed 
out  of  the  law; 

19  And  art  confident  that  thou  thyself  art  a 
guide  of  the  blind,  a  light  of  them  which  are  in 
darkness, 

20  An  instructor  of  the  foolish,  a  teacher  of 
babes,  which  hast  the  form  of  knowledge  and  of 
the  truth  in  the  law. 

21  Thou  therefore  which  teachest  another, 
teachest  thou  not  thyself  ?  thou  that  preachest  a 
man  should  not  steal,  dost  thou  steal  ? 

22  Thou  that  sayest  a  man  should  not  commit 
adultery,  dost  thou  commit  adultery  ?  thou  that 
abhorrest  idols,  dost  thou  commit  sacrilege  ? 

2:3  Thou  that  makest  thy  boast  of  the  law, 
through  breaking  the  law  dishonourest  thou  God  ? 

24  For  the  name  of  God  is  blasphemed  among 
the  Gentiles  through  you,  as  it  is  written. 

25  For  circumcision  verily  profiteth,  if  thou 
keep  the  law :  but  if  thou  be  a  breaker  of  the  law, 
thy  circumcision  is  made  uncircumcision. 

26  Therefore  if  the  uncircumcision  keep  the 
righteousness  of  the  law,  shall  not  his  uncircum- 
cision be  counted  for  circumcision  ? 

27  And  shall  not  uncircumcision  which  is  by 
nature,  if  it  fulfil  the  law,  judge  thee,  who  by  the 
letter  and  circumcision  dost  transgress  the  law  ? 

28  For  he  is  not  a  .Jew,  which  is  one  outwardly; 
neither  is  that  circumcision,  which  is  outward  in 
the  flesh : 


without  law:  and  as  many  as  have  sinned 

13  under  law  shall  be  judged  by  law  ;  for  not 
the  hearers  of  a  law  are  ^  just  before  God, 
but  the  doers  of  a  law  shall  be  '■'justified  : 

14  for  when  Gentiles  which  have  no  law  do 
by  nature  the  things  of  the  law,  these, 
having  no  law,  are  a  law  unto  themselves ; 

15  in  that  they  shew  the  work  of  the  law 
written  in  their  hearts,  their  conscience 
bearing  witness  therewith,  and  their 
3  thoughts  one  with  another  accusing  or 

16  else  excusing  the)n  ;  in  the  day  when  God 
*  shall  judge  the  secrets  of  men,  according 
to  my  gospel,  by  Jesus  Christ. 

17  But  if  thou  bearest  the  name  of  a  Jew, 
and  restest  upon  ^  the  law%  and  gloriest  in 

18  God,  and  knowest  '^  his  will,  and  '  approv- 
est  the  things  that   are  excellent,   being 

19  instructed  out  of  the  law,  and  art  confi- 
dent that  thou  thyself  art  a  guide  of  the 
blind,  a  light  of  them  that  are  in  dark- 

20  ness,  *a  corrector  of  the  foolish,  a  teacher 
of  babes,  having  in  the  law  the  form  of 

21  knowledge  and  of  the  truth ;  thou  there- 
fore that  teachest  another,  teachest  thou 
not  thyself  ?  thou  that  preachest  a  man 

22  should  not  steal,  dost  thou  steal  ?  thou 
that  sayest  a  man  should  not  commit 
adultery,  dost  thou  commit  adultery  ? 
thou  that  abhorrest  idols,  dost  thou  ^  rob 

23  temples  ?  thou  who  gloriest  in  ^  the  law, 
through  thy  transgression  of  the  law  dis- 

24  honourest  thou  God  ?  For  the  name  of 
God   is  blasphemed  among  the  Gentiles 

25  because  of  you,  even  as  it  is  written.  For 
circimicision  indeed  profiteth,  if  thou  be 
a  doer  of  the  law :  but  if  thou  be  a  trans- 
gressor of   the   law,   thy  circumcision   is 

26  become  uncircumcision.  If  therefore  the 
uncircumcision  keep  the  ordinances  of  the 
law,  shall  not  his  uncircumcision  be  reck- 

27  oned  for  circumcision  ?  and  shall  not  the 
imcircumcision  which  is  by  nature,  if  it 
fulfil  the  law,  judge  thee,  who  with  the 
letter  and  circumcision  art  a  transgressor 

28  of  the  law?  For  he  is  not  a  Jew,  which 
is  one  outwardly;  neither  is  that  circum- 

29  cision,  which  is  outward  in  the  flesh  :  but 


Or,  righteous. 


Or,  accounted  righteous.    '  Or 
provest  the  things  that  differ. 


reasoniyigs.    ■»  Or,  judgeth.    ^  Or,  a  law.    "  Or,  the  Will. 
8  Or,  aji  instructor.    "  Or,  commit  sacrilege. 


13.  This  verse  and  the  sixteenth  should  run  together.  The  fourteenth  and  fifteenth  are  parenthetical, 
describing  the  Gentile  conscience  and  heart  operating,  —  a  law  being  written  on  their  hearts  -which  their  conscience 
recognizes. 

14.  Do  by  nature  the  thing's  of  the  law.  In  special  instances  they  obey  their  consciences,  and  therein 
act  like  a  faithful  .Jew;  but  this  is  not  the  style  of  the  Gentile  life  as  a  whole.  They  do  it  enough,  however,  to  show 
that  they  have  a  witness  to  the  truth  within  them,  which  they  generally  despise. 

1.5.  While  their  conscience  recognizes  the  divine  law  on  their  hearts,  they  also  in  their  judgments  condemn  or 
acquit  individuals  by  a  moral  standard. 

16.  Follows  after  13.     "  The  doers  of  the  law  shall  be  justified  in  the  day  when  God  shall  judge,"  etc. 

17.  Here  the  apostle  explains  his  "  to  the  Jew  "  of  verse  9.  The  Jews  could  not  believe  that  they  were  to  be 
treated  on  the  same  principles  as  the  Gentiles.  That  they  were  the  chosen  people,  meant  (they  thought)  that  they 
were  the  favorite  people.  The  apostle  disabuses  their  minds.  17-30.  The  Jewish  privileges  are  here  enumerated. 
Their  superior  knowledge  and  orthodoxy  are  emphasized. 

iJl-23.  The  Jewish  sinfulness,  in  spite  of  privileges,  is  here  shown.  They  stole,  they  committed  adultery,  they 
robbed  God.  These  were  their  common  doings,  almost  universally  and  constantly  practised.  Dost  thou  rob 
temples  ?  The  allusion  here  is  certainly  to  the  .Jewish  temple.  The  Jews  abhorred  idols,  and  yet  constantly 
robbed  the  temple  of  the  true  God,  as  idolaters  might  do.  This  robbery  was  in  withholding  tithes,  and  restraining 
service  (see  Mai.  3  :  8).  The  Greek  word  does  not  read  the  plural  "  temples."  We  may  read,  "  Art  thou  a  temple- 
robber?  " 

24.  Even  as  it  is  written.  Isa.  .52 :  5,  Ezek.  36:  20.  Their  conduct  among  the  nations  to  which  they  were 
carried  captive  was  so  vile,  that  the  name  of  .Jehovah,  as  their  God,  was  contemned. 

as.  Is  become  uncircumcision.    It  becomes  no  better  than  uncircumcision  for  your  moral  status. 


The  Jews'  prerogative. 


EOMAXS,    III. 


Both  Jews  and  Gentiles  under  sin. 


29  But  ho  Is  a  Jpw,  which  is  one  inwardly;  and 
cin-unicision  /.•*  that  of  the  heart,  in  the  spirit,  and 
not  in  the  letter;  whose  praise  is  not  of  men,  but 
of  God. 


he  is  a  .Tew,  which  is  one  inwardly;  and 
circumcision  is  tliat  of  the  heart,  in  the 
spirit,  not  in  the  letter;  whose  praise  is 
not  of  men,  but  of  God. 


Tfie  Argument  of  thin  Chapter.  —  "  IJec.iuse,  then,  of  man's  universal  depravity,  no  one  can  act  the  jmlge  against 
another.  For  such  a  judge,  even  though  he  be  a  .Jew,  must  cither  repent  of  his  sine,  and  obtain  eternal  life  from 
God,  or  else  must  meet  the  wrath  of  God,  recei\ing  his  final  judgment  according  to  the  light  of  the  written  or 
unwritten  law,  whichever  he  possessed.  Let  not  the  Jew,  then,  boast  over  the  Gentile;  for  he  is  no  better  a  man, 
but  only  has  greater  privileges;  and  his  Judaism  is  no  salvation  without  obedience,  and  this  obedience  is  a  matter  of 
the  heart  and  life." 


CHAPTER    HI. 


1,  The  Jews'  prerogative !  3.  which  they  have  not  lost :  9.  howbeit  the  law  convinceth  them  also  of  sin ; 
20.  therefore  no  flesh  is  justified  by  the  law,  28.  but  all,  without  difference,  by  faith  only :  31,  and  yet 
the  law  is  not  abolishedi 


1  What  advantage  then  hath  the  Jew  ?  or 
what  ]n-()tit  is  there  of  circumcision  ? 

2  Much  every  way:  chiefly,  because  that  unto 
them  were  conunitted  the  oracles  of  God. 

3  For  what  if  some  did  not  believe  ?  shall  their 
imbelief  make  the  faith  of  God  without  effect  ? 

4  God  forbid:  yea,  let  God  be  true,  but  every 
man  a  liar;  as  it  is  written.  That  thou  mightest 
be  justified  in  thy  sayings,  and  mightest  overcome 
when  thou  art  judged. 

ij  But  if  our  unrighteousness  commend  the  right- 
eousness of  God,  what  shall  we  say  ?  Is  God  un- 
righteous who  taketh  vengeance?  (I  speak  as  a 
man) 

6  God  forbid:  for  then  how  shall  God  judge  the 
world  ? 

7  For  if  the  truth  of  God  hath  more  abounded 
through  my  lie  unto  his  glory;  why  yet  am  I  also 
judgeil  as  a  sinner  ? 

y  And  not  rather,  (as  we  be  slanderously  re- 
ported, and  as  some  affirm  that  we  say, )  Let  us  do 
evil,  that  good  may  come?  whose  damnation  is 
just. 

9  What  then  ?  are  we  better  than  they  f  No, 
in  no  wise :  for  we  have  before  proved  both  Jews 
and  Gentiles,  that  they  are  all  luider  sin; 

10  As  it  is  written,  There  is  none  righteous,  no, 
not  one : 

11  There  is  none  that  understandeth,  there  is 
none  that  seeketh  after  God. 


1  "What  advantage  then  hath  the  Jew? 
or  what   is   the  profit   of   circumcision  ? 

2  Much  every  way  :  first  of  all,  that  they 
were  intrusted  with  the  oracles  of  God. 

3  For  what  if  some  were  without  faith  ? 
shall   their  want  of  faith  jnake  of  none 

4  effect  the  faithfulness  of  God?  ^God 
forbid:  yea,  let  God  be  found  true,  but 
every  man  a  liar;  as  it  is  written. 

That  thou  mightest  be  justified  in  thy 

words. 
And  mightest  prevail  when  thou  comest 

into  judgement. 

5  But  if  our  unrighteousness  commendeth 
the  righteousness  of  God,  what  shall  we 
say  ?  Is  God  unrighteous  who  visiteth 
with  wrath?     (I  speak  after  the  manner 

6  of  men.)     God  forbid:  for  then  how  shall 

7  God  judge  the  world  ?  -  But  if  the  truth 
of  God  tlirough  my  lie  abounded  unto  his 
glory,  why  am   I   also   still   judged   as  a 

8  sinner?  and  why  not  (as  we  be  slander- 
ously reported,  and  as  some  affirm  that 
we  say).  Let  us  do  evil,  that  good  may 
come  ?  whose  condenmation  is  just. 

9  What  then  ?  ^  are  we  in  worse  case  than 
they  ?  No,  in  no  wise :  for  we  before  laid 
to  the  charge  both  of  Jews  and  (Jreeks, 

10  that  they  are  all  under  sin ;  as  it  is  written, 
There  is  none  righteous,  no,  not  one ; 


'  Gr.  Be  it  not  so  :  and  so  elsewhere.     -  Many  ancient  authorities  read  For.    *  Or,  <Io  tee  excuse  ournelren  f 

2.  The  advantages  of  the  Jew  were  outward  ones.  A  lively  faith  might  have  m.ide  them  spiritual  ones.  The 
world's  history  has  shown  that  advantages  increase  responsibility,  but  not  faith.  That  tliey.  Plural,  though  the 
antecedent  noun  is  singular.  The  Jews.  The  oracles  of  God.  The  Holy  Scriptures,  as  full  of  type  and  prophecy 
of  the  Messiah. 

3.  God  made  Israel  a  safe  depository  of  his  Word  in  spite  of  their  unbelief,  and  so  made  them,  through  bearing 
the  written  Word  and  the  personal  Word,  a  blessing  to  all  the  nations  of  the  earth,  according  to  the  promise  made 
to  Abraham. 

4.  God  forbid.  Although  the  word  "  God  "  does  not  occur  in  the  Greek,  yet  the  Hebrew  word  "  halilah,"  of 
which  the  Greek  lii  the  translation  (and  which  means,  first,  "  wounding,"  and,  secondly,  "  profaneness  "  ),  doubtless 
implied  in  its  common  use  the  name  of  God,  as  in  the  full  form  (1  Sam.  24 : 7)  Halilah  U  me-jehora/i,  "  Profaneness 
(or  wounding)  to  me  from  God."     The  Greek  words  mean  simply,  "  Let  it  not  be."     As  it  is  written.     Ps.  51 : 4. 

5.  I  spoalt  after  tlie  manner  of  men.  God's  acU  are  beyond  human  reasoning;  yet,  even  according  to  our 
own  laws  of  conduct,  we  can  see  the  reason  of  much  that  God  does.  The  phrase  is  equivalent  to,  "I  take  even 
a  human  view  of  God's  ways,  and  can  thus  show  their  justice"  (compare  Gal.  3:15). 

6.  God  forbid.  See  on  verse  4.  How  shall  God  judRe  the  world?  if  he  praise  those  that  do  e\11 
because  they  bring  out  (by  contrast  and  in  exercise)  his  glorious  perfections. 

7.  8.  The  argument  continues.  "  If  my  lie  is  the  cause  of  truth  abounding,  God  could  not  count  me  a  sinner; 
but  it  would  be  my  duty  to  do  evil  for  such  a  supreme  good.  Evil  would,  in  fact,  be  good!  "  The  whole  argument 
is,  '•  God  could  not  judge  the  world,  for  there  would  be  no  distinction  V)etween  evil  and  good."  Whose  condem- 
nation is  just.    The  antecedent  is  iu  the  parenthesis,  —those  who  aflirm  this  falsehood  of  us. 

10-13.  Pa.  14:1-3. 


No  fleali  justified 


ROMANS,    III. 


by  the  law. 


12  They  are  all  gone  out  of  the  way,  they  are 
together  become  unprofitable;  there  is  none  that 
doeth  good,  no,  not  one. 

13  Their  throat  is  an  open  sepulchre;  with  their 
tongues  they  have  used  deceit;  the  poison  of  asps 
is  under  their  lips  : 

14  Whose  mouth  is  full  of  cursing  and  bitter- 


15  Their  feet  are  swift  to  shed  blood: 

16  Destruction  and  misery  are  in  their  ways : 

17  And  the  way  of  peace  have  they  not  known: 

18  There  is  no  fear  of  God  before  their  eyes. 

19  Now  we  know  that  what  things  soever  tlie 
law  saitli,  it  saith  to  them  who  are  under  the  law: 
that  every  mouth  may  be  stopped,  and  all  the 
world  may  become  guilty  before  God. 

20  Therefore  by  the  deeds  of  the  law  there  shall 
no  flesh  be  justified  in  his  sight:  for  by  the  law  is 
the  knowledge  of  sin. 

21  But  now  the  righteousness  of  God  without 
the  law  is  manifested,  being  witnessed  by  the  law 
and  the  prophets ; 

22  Even  the  righteousness  of  God  ichich  is  by 
faith  of  Jesus  Clirist  unto  all  and  upon  all  them 
that  believe:  for  there  is  no  difference: 

23  For  all  have  sinned,  and  come  short  of  the 
glory  of  God ; 

24  Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus: 

25  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  right- 
eousness for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God ; 

26  To  declare,  /  say,  at  this  time  his  righteous- 
ness: that  he  might  be  just,  and  the  justifier  of 
him  which  believeth  in  Jesus, 


11  There  is  none  that  understandeth. 
There  is  none  that  seeketh  after  God ; 

12  They  have   all   turned   aside,  they  are 

together  become  unprofitable ; 
There  is  none  that  doeth  good,  no,  not 
so  much  as  one : 

13  Their  tliroat  is  an  open  sepulchre; 
With  their  tongues  they  have  used  de- 
ceit: 

The  poison  of  asps  is  under  their  lips : 

14  Wliose  mouth   is   full   of  cursing  and 

bitterness  : 

15  Their  feet  are  swift  to  shed  blood ; 

16  Destruction  and    misery  are   in    their 

ways ; 

17  And   the  way  of  peace  have  they  not 

known : 

18  There  is  no  fear  of  God  before  their 

eyes. 

19  Now  we  know  that  what  things  soever 
the  law  saith,  it  speaketh  to  them  that 
are  imder  the  law ;  that  every  mouth  may 
be  stopped,   and   all   the   world   may   be 

20  brought  under  the  judgement  of  God :  be- 
cause 1  by  -^  the  works  of  the  law  shall  no 
flesh  be  ^  justified  in  his  sight :  for  *  through 

21  the  law  fOH*p^/(  the  knowledge  of  sin.  But 
now  apart  from  the  law  a  righteousness 
of  God  hath  been  manifested,  being  wit- 

22  nessed  by  the  law  and  the  prophets  ;  even 
the  righteousness  of  God  through  faith 
^in  Jesus  Christ  unto  all  ''them  that  be- 

23  lieve;  for  there  is  no  distinction;  for  all 
have  sinned,  and  fall  short  of   the  glory 

24  of  God ;  being  justified  freely  by  his  grace 
through  the  redemption  that  is  in  Christ 

25  Jesus :  whom  God  "  set  forth  ^to  be  a 
propitiation,  through  ^  faith,  by  his  blood, 
to  shew  his  righteousness,  because  of  the 
passing  over  of  the  sins  done  aforetime, 

26  in  the  forbearance  of  God  ;  for  the  shew- 
ing, /  say,  of  his  righteousness  at  this 
present  season :  that  he  might  himself  be 

just,  and  the  ^°  justifier  of  him  that  ^^  hath 


rks  of  law.    s  Or,   accounted   righteous.    *  Or,   through    Imc.    ^  Or,   of.    ^  Some  anc 
upon  all.    '  Or,  purposed,    *  Or,  to  be  propitiatory.    ^  Or,  faith  in  his  blood.    '" 

II    ftr    is  nf   fnith. 


Gr.  out  of.    2  O.,  tc.y,,^,  ,..,    «...        --,   

authoriliea  add  and  upon  all.    '  Or,  purposed 
chap,  i  :  13,  margin,     'i  Gr.  is  of  faith 


•5  Some  ancient 
See 


13.  Ps.  5  : 9,  and  140 : 4. 

14.  Ps.  10:7. 
15-17.  Isa.  59:7,  8. 

18.  Ps.  36  : 1. 

19.  The  law  saith.  The  above  quotations  from  the  Psalms  and  Isiiiah  are  here  referred  to  as  "  the  law ;  "  that 
being  the  general  name  for  the  whole  revelation  of  God  committed  to  the  Jews,  which  more  particularly  was  "  the 
Law,  the  Prophets,  and  the  Psalms  "  (Luke  24  :  44) .     Their  own  Scriptures  declared  the  Jews  guilty  before  God. 

20.  Through  the  law  cometh  the  knowledge  of  sin,  as  testified  to  in  the  above  quoUtlons  from  the  law. 
The  law  itself  testifies  to  the  inabilitj'  of  the  depraved  Jews  to  keep  it. 

21.  Being  witnessed  by  the  law  and  the  prophets.  The  Old-Testament  Scriptures  not  only  testify  to 
the  depravity  of  the  Jews,  but  also  to  another  method  of  justification  than  by  a  perfect  obedience  to  the  law,  which 
latter  method  (that  of  perfect  obedience  to  the  law)  it  proves  impossible. 

S3.  Fall  short  of  the  glory  of  God,  as  seen  in  holiness  here,  and  eternal  exaltation  hereafter. 

24.  Being  justified  (if  justified  they  are)  freely  by  his  grace.  Redemption  is  a  deliverance  by  payment 
of  ransom. 

25.  A  propitiation  is  that  which  appeases  the  righteous  anger  of  God.  Through  faith,  by  his  blood. 
God  set  forth  to  the  world,  that  Christ,  by  dying  for  sin,  propitiated  his  perfect  holiness  in  its  righteous  anger,  which 
propitiation  becomes  effective  to  each  soul  through  its  faith.  This  is  "  the  redemption  [or  deliverance  by  ransom] 
that  is  in  Christ  Jesus,"  a  ransoming  the  soul  from  condemnation  by  the  payment  of  Christ's  death.  Because  of 
the  passing  over  of  the  sins  done  aforetime.  The  setting-forth  of  .Jesus  was  necessary,  because  God  had 
treated  with  comparative  lightness  the  sinful  deeds  of  men  before  Christ's  time.  He  had  not  shown  his  full  dis- 
pleasure against  them.  The  greater  light  of  Jesus'  life,  death,  and  doctrine  was  necessary  in  order  that  sin  might  be 
more  fully  revealed  in  its  true  nature,  and  men  be  held  to  a  stricter  responsibility.  This  was  the  progress  of  divine 
instruction  given  to  the  ignorance  of  men. 

26.  That  he  might  himself  be  just,  and  the  justifier  of  him  that  hath  faith  in  Jesus.  Thus 
justice  or  righteousness  is  the  basis  of  Christ's  redemption.  Because  God  is  just,  he  justifies  the  believer  in  Christ, 
that  believer  having  beeu  ransomed  by  the  payment  of  Christ's  blood  (see  1  John  1 : 9,  "  he  is  faithful  and  just  to  for- 
give ua  our  sins"). 


337 


Abraham's  faith  was  imputed 


ROMANS,    IV. 


to  him  for  rie 


teousness. 


27  "Uliere  is  boasting  then?  It  is  excluded. 
By  what  law?  of  works?  Nay:  but  by  the  law 
of  faith. 

28  Therefore  we  conclude  that  a  man  is  justified 
bv  faith  without  the  deeds  of  the  law. 

'29  Is  he  the  God  of  the  Jews  only  ?  is  he  not 
also  of  the  Gentiles?  Yes,  of  the  Gentiles 
also: 

30  Seeing  it  is  one  God,  which  shall  justify  the 
circumcision  by  faith,  and  uncircumcision  through 
faith. 

31  Do  we  then  make  void  the  law  through 
faith  ?    God  forbid :  yoa,  we  establish  the  law. 


27  faith  ^  in  Jesus.  Where  then  is  the  glo- 
rying ?  It  is  excluded.  By  what  manner 
of  law  ?  of  works  ?    Nay :   but  by  a  law 

28  of  faith.  -We  reckon  therefore  that  a 
man  is  justified  by  faith  apart  from  ^  the 

29  works  of  the  law.  Or  is  God  the  God  of 
Jews  only?  is  he  not  tlie  God  of  Gentiles 

.30  also  ?  Yea,  of  Gentiles  also :  if  so  be 
that  God  is  one,  and  he  shall  justify  the 
circumcision  ■*  by  faith,  and  the  uncircum- 

31  cision  ^  through  faith.  Do  we  then  make 
^  the  law  of  none  effect  ^  through  faith  ? 
God  forbid :  nav.  we  establish  **  the  law. 


Or,  o/.    •  Many  ancient  authorities  read  For  ice  reckon.    ^  Or,  i 

faith.    6  Or,  laic. 


fks  of  lai 


Gr.  out  of.    ''  Or,  through  the 


37.  All  boasting  !b  impossible  to  man,  who  is  saved  (whether  Jew  or  Gentile)  by  God's  grace,  which  operates 
through  Christ's  atonement  and  man's  faith  therein.    No  work  of  man  merits,  or  can  merit,  this  result. 

30.  God  justifies  the  circumcision  (the  Jews),  not  by  their  conformity  to  the  ritual  of  Moses,  but  by  the  faith  in 
God's  grace  which  they  may  possess  in  this  conformity;  and  he  justifies  the  uncircumcision  (the  Gentiles)  by  their 
faith  likewise.  The  original  has  different  prepositions,  and  may  be  read,  "  he  shall  justify  the  circumcision  by  faith, 
and  the  uncircumcision  by  means  of  the  same  faith." 

31.  See  verse  4.  We  establish  the  law.  By  showing  its  true  office  to  convince  men  of  sin,  and  point  them 
to  faith  in  God's  salvation.    We  establish  the  law  by  showing  wherein  it  succeeds. 

The  Argument  of  this  Chapter.  —  "  Yet  the  Jew  differs  from  the  Gentile  in  the  amount  of  light  and  privilege; 
for  the  Jew  has  had  the  inspired  Scriptures  in  his  possession,  a  privilege  which  he  has  neglected;  and  this  neglect  is 
the  occasion  for  God  to  manifest  his  righteousness  and  glory  to  the  Gentile  world, —a  result,  however,  which 
reflects  no  credit  on  the  Jew.  Jew  and  Gentile  are  alike  sinners,  to  be  justified  by  faith  in  God's  sovereign  grace 
through  Christ's  propitiatory  sacrifice,  —  a  faith  which  does  not  make  void  the  law,  but  shows  its  true  significance, 
as  convincing  of  sin,  and  proving  the  necessity  of  faith."  * 


CHAPTER    IV. 


1.  Abraham's  faith  was  imputed  to  him  for  righteousness,  10.  before  he  was  circumcised,  13.  By  faith  only  he 
and  his  seed  received  the  promise.  16.  Abraham  is  the  father  of  all  that  believe.  24.  Our  faith  also  shall 
be  imputed  to  us  for  righteousness. 


1  What  shall  we  say  then  that  Abraham  our 
father,  as  pertaining  to  the  flesh,  hath  found  ? 

2  For  if  Abraham  were  justified  by  works,  he 
hath  lohereof  to  glory;  but  not  before  God. 

3  For  what  saith  the  scripture  ?  Abraham  be- 
lieved God,  and  it  was  counted  unto  him  for 
righteousness. 

4  Now  to  him  that  worketh  is  the  reward  not 
reckoned  of  grace,  but  of  debt. 

5  But  to  him  that  worketh  not,  but  believeth  on 
him  that  justifieth  the  ungodly,  his  faith  is  counted 
for  righteousness. 

6  Even  as  David  also  describeth  the  blessedness 
of  the  man,  unto  whom  God  imputeth  righteous- 
ness without  works, 

7  SaT/inr/,  Blessed  are  they  whose  iniquities  are 
forgiven,  and  whose  sins  are  covered. 

8  Blessed  is  the  man  to  whom  the  Lord  will  not 
impute  sin. 


1  What  then  shall  we  say  Uhat  Abra- 
ham, our  forefather  according  to  the  flesh, 

2  hath  found  ?  For  if  Abraham  was  justi- 
fied -by  works,  he  hath  whereof  to  glory; 

3  but  not  toward  God.  For  what  saith  the 
scripture  ?  And  Abraham  believed  God, 
and  it  was  reckoned  unto  him  for  right- 

4  eousness.  Now  to  him  that  worketh,  the 
reward  is  not  reckoned  as  of  grace,  but  as 

5  of  debt.  But  to  him  that  worketh  not, 
but  believeth  on  him  that  justifieth  the 
ungodly,  his  faith  is  reckoned  for  right- 

6  eousness.  Even  as  David  also  pronounceth 
blessing  upon  the  man,  unto  whom  God 
reckoneth  righteousness  apart  from  works, 

7  sayinr/, 

Blessed  are  they  whose  iniquities  are 

forgiven. 
And  whose  sins  are  covered. 

8  Blessed  is  the  man  to  whom  the  Lord 

will  not  reckon  sin. 


1  Some  ancient  authorities  read  of  Abrahc 


•forefather  according  to  the  flesh  t    =  Gr.  out  of. 


1.  The  comma  should  be  placed  after  "  forefather,"  so  that  "  found  "  may  have  a  complete  meaning.  The  ques- 
tlon  is,  What  did  Abraham  find  in  his  fleshly  condition,  as  a  representative  man  ?  The  Greek  will  bear  either  con- 
struction; but  if  we  read,  "  Abraham,  our  forefather  according  to  the  flesh,"  we  cannot  account  for  the  insertion  of 
such  a  description  of  Abraham,  when  Paul  is  about  to  argue  for  his  spiritual  fatherhood  of  the  faithful. 

2.  "  If  Abraham  was  justified  by  any  works  wrought  !n  his  fleshly  condition,  he  could  glory,  but  not  Godward." 
Then  verse  3  goes  on  to  say,  "  But  the  scripture  shows  that  he  did  glory  Godward."  Hence  he  was  not  justified  by 
works. 

3.  The  "for,"  with  which  this  verse  begins,  is  after  an  Implied  clause,  "  which  is  contrary  to  scripture,"  to  follow 
verse  2  (see  Gen.  15  :  6  for  the  quotation).  Abraham  trusted  God  iu  the  Messianic  promise,  llis  trust  united  him  to 
God's  grace  In  the  Messiah. 

7,8.  Ps.  32:  1,2. 


S38 


faith  Abraham  and  his 


ROMANS,    lY 


seed  received 


9  Cometh  this  blessedness  then  npon  the  cir- 
cumcision onl]/,  or  upon  the  uncircumcision  also  ? 
for  we  say  that  faith  was  reckoned  to  Abraham 
for  righteousness. 

10  How  was  it  then  reckoned  ?  when  he  was 
in  circumcision,  or  in  uncircumcision  ?  Not  in 
circumcision,  but  in  uncircumcision. 

11  And  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith  which  he 
liud  yet  being  uncircumcised :  that  he  might  be 
the  father  of  all  them  that  believe,  though  they 
be  not  circumcised;  that  righteousness  might  be 
imputed  unto  them  also: 

VI  And  the  father  of  circumcision  to  them  who 
are  not  of  the  circumcision  only,  but  who  also 
walk  in  the  steps  of  that  faith  of  our  father 
Abraham,  which  Ite  had  being  yet  uncircumcised. 

1?)  For  the  promise,  that  he  should  be  the  heir 
of  the  world,  loas  not  to  Abraham,  or  to  his  seed, 
through  the  law,  but  through  the  righteousness  of 
faith.  ^ 

14  For  if  they  which  are  of  the  law  he  heirs, 
faith  is  made  void,  and  the  promise  made  of  none 
effect : 

15  Because  the  law  worketh  wrath:  for  wiiere 
no  law  is,  there  is  no  transgression. 

16  Therefore  it  is  of  faith,  that  it  might  be  by 
grace ;  to  the  end  the  promise  might  be  sure  to  all 
the  seed;  not  to  that  only  which  ts  of  the  law,  but 
to- that  also  which  is  of  the  faith  of  Abraham; 
who  is  the  father  of  us  all, 

IT  (As  it  is  written,  I  have  made  thee  a  father 
of  many  nations,)  before  him  whom  he  believed, 
even  God,  who  quickeneth  the  dead,  and  calleth 
those  things  which  be  not  as  though  they  were : 

18  Who  against  hope  believed  in  hope,  that  he 
might  become  the  father  of  many  nations,  accord- 
ing to  that  which  was  spoken,  So  shall  thy  seed  be. 

19  And  being  not  weak  in  faith,  he  considered 
not  his  own  body  now  dead,  when  he  was  about 
an  hundred  years  old,  neither  yet  the  deadness  of 
Sarah's  womb: 

20  He  staggered  not  at  the  promise  of  God 
through  unbelief;  but  was  strong  in  faith,  giving 
glory  to  God; 


9  Is  this  blessing  then  pronounced  upon  the 
circumcision,  or  upon  the  uncircumcision 
also  ?  for  we  say,  To  Abraham  his  faith 

10  was  reckoned  for  righteousness.  How 
then  was  it  reckoned  ?  when  he  was  in 
circumcision,  or  in  uncircumcision  ?  Not 
in  circumcision,  but  in   uncircumcision : 

11  and  he  received  the  sign  of  circumcision, 
a  seal  of  the  righteousness  of  the  faith 
which  he  had  while  he  was  in  uncircum- 
cision :  that  he  might  be  the  father  of  all 
them  that  believe,  though  they  be  in 
uncircumcision,  that  righteousness  might 

12  be  reckoned  imto  them ;  and  the  father  of 
circumcision  to  them  who  not  only  are 
of  the  circumcision,  but  who  also  walk  in 
the  steps  of  that  faith  of  our  father  Abra- 
ham  which   he    had   in    uncircumcision. 

13  For  not  i  through  the  law  was  the  jjromise 
to  Abraham  or  to  his  seed,  that  he  should 
be  heir  of   the   world,   but  through  the 

14  righteousness  of  faith.  For  if  they  which 
are  of  the  law  be  heirs,  faith  is  made  void, 
and  the  promise  is  made  of  none  effect : 

1.5  for  the  law  worketh  wrath;  but  where 
there  is  no  law,   neither  is   there   trans- 

16  gression.  For  this  cause  it  is  of  faith, 
that  it  may  be  according  to  grace;  to  the 
end  that  the  pronase  may  be  sure  to  all 
the  seed ;  not  to  that  only  wdiich  is  of  the 
law,  but  to  that  also  which  is  of  the 
faith  of  Abraham,  who  is  the  father  of  us 

17  all  (as  it  is  written,  A  father  of  many  na- 
tions have  I  made  thee)  before  him  whom 
he  believed,  even  God,  who  quickeneth 
the  dead,  and  calleth  the  things  that  are 

18  not,  as  though  they  were.  ^Vho  in  hope 
believed  against  hope,  to  the  end  that  he 
might  become  a  father  of  many  nations, 
according  to  that  which  had  been  spoken, 

19  So  shall  thy  ^eed  be.  And  without  being 
weakened  in  faith  he  considered  his  own 
body  -  now  as  good  as  dead  (he  being  about 
a  hundred  years  old),  and  the  deadness  of 

20  Sarah's   womb :    yea,   looking    unto    the 


Or,  through  taw.    -  Many  ancient  authorities  omit  7ioiP. 


9.  Paul  now  shows  that  the  Gentiles  have  as  much  in  this  case  of  Abraham  as  have  the  Jews.  The  argument 
rune,  "Is  this  blessedness  of  imputed  righteousness  (sin  forgiven,  covered,  not  reckoned)  only  for  the  circumcised 
(for  iu  Abraham's  case,  which  we  have  in  hand,  the  blessing  arose  from  this)  ?  or  is  it  for  the  uncircumcised  also  ? 
Clearly  for  both;  because  Abraham  had  the  blessing  before  he  was  circumcised,  and  circumcision  was  only  a  seal 
of  that  blessing  which  Abraham  had  by  faith." 

11.  That  righteousness  might  be  reckoned  unto  them.  He  was  not  the  father  of  believers,  that 
righteousness  might  be  reckoned  unto  them ;  but  he  was  called  the  father  of  believers,  that  we  may  know  that  right- 
eousness is  to  be  reckoned  unto  them.  It  is  the  logical,  not  the  natural,  consequence,  according  to  the  common  use  of 
language. 

la.  Father  of  circumcision.    The  true  circumcision. 

1.3.  Compare  Gen.  22 :  16-lS,  where  Abraham's  faith,  iw  offering  up  Isaac,  is  made  the  basis  of  the  promise. 

14.  An  answer  to  those  who  would  say  that  Al>raham  was  justified  both  by  faith  and  works.  This  is  here 
shown  to  be  an  impossibility.     A  man's  acceptance  \yith  God  is  on  his  faith  before  it  operates  in  works. 

15.  Works  are  only  an  imperfect  obedience  to  the  law.  Hence,  the  law  only  demands  God's  wrath  for  its 
breach.  AVhere  there  is  no  law,  neither  is  there  transgression.  The  transgression  of  the  said  law  is  in- 
tended. Abraham  had  no  Mosaic  law,  and  hence  he  did  not  transgress  it;  but  he  had  a  divine  law,  and.  as  man,  could 
not  keep  it.  The  "  for  "  of  verse  14,  and  the  "  for  "  of  verse  15,  introduce  two  several  reasons  why  works  had  nothing 
to  do  with  Abraham's  justification.  One  reason  is,  that  they  would  make  faith  void ;  and  the  other  is,  that  the  law 
only  develops  wrath. 

16.  It  is  of  faith.     The  promise  and  the  inheritance. 

17.  Gen.  17:  5.  Before  liini  whom  he  believed.  This  follows  the  last  clause  of  the  sixteenth  verse.  In 
God's  eye,  Abraham  is  the  father  of  both  (uMitilo  and  Jew  who  believe.  Who  quickeneth  the  dead,  etc.  God 
g<ave  Isaac  and  the  promised  posterity  to  Abraham  when  he  was  "  as  good  as  dead  "  (Heb.  11 ;  12). 

18.  AVho  in  hope  believed  against  hope.  Who  believed  God's  promise,  and  fully  expected  the  fulfilment 
regarding  that  which  was  beyond  all  ordinary  expectation  (Gen.  15  :  5). 

19.  "  He  considered  his  own  body  now  as  dead,  ivithoid  bei7ig  weakened  171  faith."  Our  idiom  demands  here 
that  the  emphatic  words  be  placed  last.    The  Greek  idiom  places  them  first. 


The  advantages  of 


ROMANS,    V. 


justification  by  faith, 


21  And  being  fully  persuaded  that,  what  he  had 
promised,  he  was  able  also  to  perfonn. 

22  And  therefore  it  was  imputed  to  him  for 
righteousness. 

28  Now  it  was  not  written  for  his  sake  alone, 
that  it  was  imputed  to  him; 

24  But  for  us  also,  to  Avhom  it  shall  be  imputed, 
if  we  believe  on  him  that  raised  up  Jesus  our  Lord 
from  the  dead; 

25  AVho  was  delivered  for  our  offences,  and  was 
raised  again  for  our  justification. 


promise  of  God,  he  wavered  not  through 
unbelief,  Init  waxed  strong  through  faith, 

21  giving  glory  to  God,  and  being  fully 
assm-ed   that,  what  he  had  promised,   he 

22  was  able  also  to  perform.  Wherefore  also 
it  was  reckoned  unto  him  for  righteous- 

2o  ness.     Now  it  was  not  written  for  his  sake 

24  alone,  that  it  was  reckoned  unto  him  ;  but 
for  our  sake  also,  unto  whom  it  shall  be 
reckoned,  who  believe  on  him  that  raised 

25  Jesus  oiu-  Lord  from  the  dead,  who  was 
delivered  up  for  our  tresjjasses,  and  was 
raised  for  our  justittcation. 


25.  Who  was  delivered  up  to  death  as  a  sacrifice  for  our  trespasses,  and 

cation  tbrougli  faith  iu  a  risen  ijaviour. 


I'as  raised  for  our  justift- 


The  Argument  of  thin  Chapter.  —  "  In  this  way  Abraham,  the  great  father  of  the  Jews,  had  no  goodness  of  his 
own  for  his  justification,  but  received  an  imputed  righteousness,  his  faith  being  counted  for  righteousness ;  and,  as  this 
happened  before  he  was  circumcised,  he  is  shown  to  be  the  father  of  all  believers,  whether  circumcised  or  not." 


CHAPTER    V. 


1,  Being  justified  by  faith,  we  have  peace  with  God,  2.  and  joy  in  our  hope,  8.  that  sith  we  were  reconciled  by 
his  blood,  when  we  were  enemies,  10.  we  shall  much  more  be  saved  being  reconciled.  12.  As  sin  and  death 
came  by  Adam,  17.  so  much  more  righteousness  and  life  by  Jesus  Christ.  20.  Where  sin  abounded,  grace 
did  superabonnd. 


1  Therefore  being  justified  by  faith,  v,e  have 
peace  with  God  through  our  Lord  Jesus  Christ: 

2  By  whom  also  we  have  access  by  faith  into 
this  grace  wherein  we  stand,  and  rejoice  in  hope 
of  the  glory  of  God. 

3  And  not  only  so,  but  we  glory  in  tribidations 
also:  knowing  that  tribulation  worketh  patience; 

4  And  patience,  experience ;  and  experience, 
hope : 

5  And  hope  maketh  not  ashamed ;  because  the 
love  of  God  is  shed  abroad  in  our  hearts  by  the 
Holy  Ghost  which  is  given  unto  us. 

0  For  when  we  were  yet  without  strength,  in 
dtie  time  Christ  died  for  the  imgodly. 

7  For  scarcely  for  a  righteous  man  will  one  die: 
yet  peradventure  for  a  good  man  some  would  even 
dare  to  die. 

8  But  (Jod  commendeth  his  love  toward  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for 
us. 


1  Being  therefore  justified  i  by  faith,  -  let 
us  have  peace  with  God  through  our  Lord 

2  Jesus  Christ ;  through  whom  also  v/e  have 
had  our  access  '^by  faith  into  this  grace 
wherein  we  stand;  and  ■*  let  us  ^rejoice  in 

3  hope  of  the  glory  of  God.  And  not  only 
so,  but  ^  let  us  also  ^  rejoice  in  our  tribu- 
lations: knowing  that  triliulation  Morketh 

4  patience ;   and   paticiicf.    inobation;    and 

5  probation,  hoi)e:  and  hope  putteth  not  to 
shame;  because  the  love  of  (iod  hath  been 
shed  abroad  in  our  hearts  through  the 
'Holy  Ghost  which  was  given  unto  us, 

6  For  while  we  were  yet  weak,  in  due  sea- 

7  son  Christ  died  for  the  ungodly.  For 
scarcely  for  a  righteous  man  will  one  die: 
for  peradventm-e  for  ^  the  good  man  some 

8  one  would  even  dare  to  die.  But  God 
commendeth  his  own  love  toward  tis,  in 
that,  while  we  were  yet  sinners,  Christ 


1  Gr.  oat  of.    -  Some  authorities  read  we  have,    s  Some  ancient  authorities  omit  by  faith.    *  Or,  we  rejoice.    ^  Gr. 
gloiij.    "  Or,  we  aliio  rejoice.    '  Or,  Holy  Spirit :  and  so  throughout  this  book.    *  Or,  that  which  is  good. 

1.  L.et  lis  have  peace.  So,  in  verse  ^  "  let  us  rejoice ;  "  and  in  verses  2  and  3,  "  let  us  rejoice."  In  spite  of 
the  MSS.  authority  and  the  versions,  the  Old  Version  is  to  be  preferred ;  as  the  apostle  does  not  yet  quit  his  dogmatic 
portion  of  the  epistle,  and  begin  the  hortatory.  Where  the  difference  in  MSS.  is  only  that  of  a  long  and  short  o,  MS. 
authority  is  of  little  value.  The  versions  area  stronger  testimony;  but,  in  such  a  case,  we  know  not  how  far  a  false 
humility  may  have  had  weight.     Peace  with  God.     We  were  before  his  enemies  (verse  10). 

2.  This  grace.     This  condition  of  salvation.     In  hope  of  the  glory  of  God.    The  completed  salvation. 
4.  Probation.    A  proof  condition.     A  condition  that  is  strong  through  test. 

5-10.  And  hope  putteth  not  to  shame.  The  believer's  hope  does  not  disappoint;  a  pledge  of  its  fulfilment 
being  the  Spirit  in  his  heart,  testifying  to  God's  love.  For  if  God  has  justified  us,  and  given  us  his  Spirit,  after  we 
have  been  such  miserable  siimers,  surely,  now  that  we  are  his,  with  the  Spirit  dwelling  in  us,  he  will  not  cast  us  off. 
Again,  Christ  has  died.  If  he  would  die  for  sinners,  surely  he  will  continue  the  justified  in  his  love  and  protection, 
which  requires  only  his  life,  and  no  longer  his  death.  The  conclusion  from  this  double  argument  is,  that  the  Chris- 
tian's hope,  which  tribulations  cultivate,  is  not  a  hope  that  shames  by  disappointment,  but  is  a  sure  ground  of  peace, 
while  it  is  the  result  of  a  humble  faith  in  the  divine  promise. 

6.  Yet  weak.  This  is  the  opposite  of  "justified  by  his  blood,"  in  verse  9.  The  weakness  is  moral  weakness 
before  God.  In  due  season.  There  was  a  reason  in  the  divine  wisdom  why  Christ  should  come  when  he  did,  and 
not  at  any  earlier  period. 

7.  The  "  righteous  man  "  and  "  the  good  man  "  are  the  same.  "  For  one  will  die  for  a  righteous  man  very  rarely 
(for  perhaps  for  the  good  man  one  oven  dares  to  die)."     Then  comes  the  contrast  of  Christ  dying  for  sinners. 

8.  His  own  love  toward  us.    Christ's  dying  is  an  act  of  God's  love.    The  Father  and  the  Sou  are  oue. 

3M 


Death  came  by  Adam, 


ROMAXS,    Y 


and  life  by  Jesus  Christ. 


9  Much  more  then,  being  now  justified  by  his 
blood,  we  shall  be  saved  from  wrath  through 
him. 

10  For  if,  when  we  were  enemies,  we  were  rec- 
onciled to  God  by  the  death  of  his  Son,  much 
more,  being  reconciled,  we  shall  be  saved  by  his 
life. 

11  And  not  only  so,  but  we  also  joy  in  God 
through  our  Lord  Jesus  Christ,  by  whom  we  have 
now  received  the  atonement. 

12  Wherefore,  as  by  one  man  sin  entered  into 
the  world,  and  (leath  by  sin;  and  so  death  passed 
upon  all  men,  for  that  all  have  sinned : 

13  (For  until  the  law  sin  was  in  the  world:  but 
sin  is  not  imputed  when  there  is  no  law. 

14  Nevertheless  death  reigned  froin  Adam  to 
Moses,  even  over  them  that  had  not  sinned  after 
tlie  similitude  of  Adam's  transgression,  who  is  the 
figure  of  him  that  was  to  come. 

15  But  not  as  the  otfence,  so  also  is  the  free 
gift.  For  if  through  the  offence  of  one  many  be 
dead,  much  more  the  grace  of  God,  and  the  gift 
by  grace,  wliich  is  by  one  man,  Jesus  Clirist,  hath 
abounded  unto  many. 

16  And  not  as  it  ivas  by  one  that  sinned,  so  is 
the  gift:  for  the  judgment  loas  by  one  to  condem- 
nation, but  the  free  gift  is  of  many  offences  unto 
justification, 

17  For  if  by  one  man's  offence  death  reigned 
by  one ;  much  more  they  which  receive  abundance 
of  grace  and  of  the  gift  of  righteousness  shall 
reign  in  life  by  one,  Jesus  Christ.) 

18  Therefore  as  by  the  offence  of  one  judgment 
ccuiie  upon  all  men  to  condemnation;  even  so  by 
the  righteousness  of  one  Hie  free  yift  came  upon 
all  men  unto  justification  of  life. 

19  For  as  by  one  man's  disobedience  many  were 
made  sinners,  so  by  the  obedience  of  one  shall 
many  be  made  righteous. 


9  died  for  us.     Much  more  then,  being  now 
justified  1  by  his  blood,  shall  we  be  saved 

10  from  the  wrath  of  God  through  hiiu.  For 
if,  while  we  were  enemies,  we  were  recon- 
ciled to  God  through  the  death  of  his  Son, 
much  more,  being  reconciled,  shall  we  be 

11  saved  ^by  his  life;  and  not  only  so,  '-^but 
we  also  rejoice  in  God  through  our  Lord 
Jesus  Christ,  through  whom  we  have  now 
received  the  reconciliation. 

12  Therefore,  as  through  one  man  sin  en- 
tered into  the  world,  and  death  through 
sin;  and  so  death  passed  unto  all  men,  for 

13  that  all  sinned :  —  for  until  the  law  sin 
was  in  the  world :  but  sin  is  not  imputed 

14  when  there  is  no  law.  Nevertheless  death 
reigned  from  Adam  until  JMoses,  even  over 
them  that  had  not  sinned  after  the  like- 
ness of  Adam's  transgression,  who  is  a 

15  figure  of  him  that  was  to  come.  But  not 
as  the  trespass,  so  also  is  the  free  gift. 
For  if  by  the  trespass  of  the  one  the  many 
died,  much  more  did  the  grace  of  God, 
and  the  gift  by  the  grace  of  the  one  man, 
Jesus    Christ,    abound    unto    the    many, 

16  And  not  as  through  one  that  sinned,  so  is 
the  gift:  for  the  judgement  came  of  one 
mito  condemnation,  but  the  free  gift  came 
of    many   trespasses    unto   ^justification. 

17  For  if,  by  the  trespass  of  the  one,  death 
reigned  through  the  one ;  much  more  shall 
they  that  receive  the  abundance  of  grace 
and  •*  of  the  gift  of  righteousness  reign  in 
life  through  the  one,  even  Jesus  Christ, 

18  So  then  as  through  one  trespass  the 
judgement  came  unto  all  men  to  condem- 
nation ;  even  so  through  one  act  of  right- 
eousness the  free  gift  came  unto  all  men 

19  to  justification  of  life.  For  as  through 
the  one  man's  disobedience  the  many  were 
made  sinners,  even  so  through  the  obedi- 
ence of  the  one  shall  the  many  be  made 

20  righteous.     And  ^  the  law  came  in  beside, 


Gr.  in.    '  Gr.  but  also  glorying,    s  Gr 


an  act  of  rig/iteousne-ts. 
6  Or,  law. 


*  Some  ancient  authorities  omit  of  the  gift. 


9.  The  wrath  at  the  judgment  day.  So,  in  verse  10,  "  shall  we  be  saved  "  refers  to  the  time  of  the  same  final 
sentence  of  the  divine  wrath. 

11.  This  verse  should  read  in  connection  with  verse  10,  thus :  "  much  more,  being  reconciled,  we  shall  be  saved 
by  his  life,  and  not  only  so,  but  also  glorying  in  God,"  etc.  The  final  salvation  shall  not  only  find  us  reconciled,  but 
also  glorying  in  God. 

12.  Here  begins  a  contrast  between  Adam  and  Christ,  — the  one  entailing  sin  and  death  on  the  race,  the  other 
bestowing  righteousness  and  life.  This  verse  begins  the  contrast;  but,  before  the  other  member  of  the  contrast  is 
introduced,  the  apostle  enlarges  on  the  universality  of  sin,  completing  the  contrast  at  verses  18  and  19,  but  already 
touching  the  other  member  at  verse  15.  The  argument  of  verse  12-19  is  this  :  "  Through  Adam,  sin  and  its  necessary 
accompaniment,  death,  entered  the  world,  and  became  universal.  The  death  that  universally  reigned  proves  this 
universal  presence  of  sin,  for  the  Mosaic  law  was  not  necessary  (through  its  transgression)  to  constitute  sin  :  but 
Adam  transgressed  a  law ;  and  his  descendants  before  Moses  also  sinned,  even  where  the  transgression  was  not  against 
any  such  statute  as  Adam  broke.  Thus,  through  one  man,  Adam,  sin  included  the  whole  race;  and  so  through  one 
man,  Christ  Jesus,  salvation  comes  to  all  (potentially).  Adam's  work  was  condemnation  for  one  sin,  but  Christ's 
work  was  justification  for  many  sins.  Through  one,  death  reigned ;  through  the  other,  life  in  the  glorified  saints." 
For  that  all  sinned.  These  words  do  not  of  themselves  prove  that  all  sinned  in  Adam,  for  they  may  mean  that 
all  individually  sinned.  But  below,  where  death  is  spoken  of  as  reigning  over  those  that  hart  not  sinned  after 
the  likeness  of  Adam's  transgression,  we  are  constrained  to  see  that  the  children  and  idiots  who  died  must 
have  died  as  the  result  of  Adam's  sin.  But  if  the  words,  "  for  that  all  sinned,"  mean  that  all  individually  sinned 
(and  do  not  refer  to  Adam's  sin),  then  the  children  and  idiots  must  be  included,  since  they  died.  But  how  did  they 
Bin,  unless  in  Adam  ? 

13.  Until  the  ia,-w.  The  Mosaic  law.  Sin  is  not  impnted  when  there  is  no  law.  And  yet  sin  was 
imputed  to  Adam  and  his  posterity.     Hence  they  had  a  law.     They  had  both  statute  law  and  conscience. 

15.  Not  as,  but  much  more.  As,  in  verse  20,  sin  abounds,  and  grace  much  more  abounds.  Tlie  many.  The 
whole  race.    All  died.     All  have  the  gift  offered. 

16.  The  sentence  of  death  was  the  attachment  to  one  sin,  the  salvation  to  many  sins. 

18,  19.  These  two  verses  sum  up  the  contrast  between  Adam  and  Christ,  — the  first  verse  in  the  condemnation 
and  justification,  the  other  in  the  conditions  of  sin  and  righteousness. 

30.  And  the  law  vauie  in  beside.    As  Scholefield  has  it,  "  the  law  entered  incidentally."    It  was  not  a  part 

341 


Christians  dead  unto  sin, 


ROMANS,    VI. 


as  appeareth  by  our  baptism. 


20  Moreover  the  law  entered,  that  the  offence 
might  abound.  Ikit  Avhere  sin  abounded,  grace 
did  much  more  abound: 

21  That  as  sin  hath  reigned  unto  death,  even 
so  might  grace  reign  through  righteousness  unto 
eternal  life  by  Jesus  Christ  our  Lord. 


that  the  trespass  might  abound;  but 
where  sin  abounded,  grace  did  abound 
21  more  exceedingly :  that,  as  sin  reigned  in 
death,  even  so  might  grace  reign  tlirough 
righteousness  unto  eternal  life  through 
Jo.sus  ('hrist  our  Lord. 


of  the  efficient  grace,  but  a  side  action  to  show  the  need  of  that  grace.    Hence,  while  it  helped  the  grace,  it  was 
contrasted  with  it. 

The  Argument  of  this  Chapter.  — "Being  thus  justified  by  faith,  we  have  spiritual  peace  and  joy,  because  of 
our  glorious  hope,  which  tribulations  augment,  and  which  is  sure  because  of  the  pledge  of  the  Spirit  in  us;  for  if, 
when  sinners,  God  justified  us  through  Christ's  death,  and  gave  us  his  Spirit,  much  more  will  he  continue  his  pres- 
ence and  salvation  to  us  thus  reconciled,  when  no  longer  Christ's  death,  but  only  his  life,  is  necessary.  Christ  recon- 
ciles us  to  God ;  and  the  efiiciency  of  his  atonement  runs  over  the  race  in  like  manner  as,  but  with  even  more  vigor 
(to  those  of  faith  :  this  is  always  implied  in  this  epistle)  than,  did  sin  from  the  representative  head  of  our  race." 


CHAPTER   VI, 


1.  We  may  not  live  in  sin,  2,  for  we  are  dead  tinto  it,  3.  as  appeareth  by  our  baptism.  12,  Let  not  sin  reign 
any  more,  18,  because  we  have  yielded  ourselves  to  the  service  of  righteousness,  23.  and  for  that  death  is 
the  wages  of  sin. 


1  What  shall  we  say  then  ?  Shall  we  continue 
in  sin,  that  grace  may  abound  ? 

2  God  forbid.  How  shall  wo,  that  are  dead  to 
sin,  live  any  longer  therein  ? 

3  Know  ye  not,  that  so  many  of  us  as  were  bap- 
tized into  Jesus  Christ  were  baptized  into  his 
death  ? 

4  Therefore  we  are  buried  with  him  by  baptism 
into  death :  that  like  as  Christ  was  raised  up  from 
the  dead  by  the  glory  of  the  Father,  even  so  we 
also  should  walk  in  newness  of  life. 

.5  For  if  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  like- 
netifi  of  Ills  resurrection: 

0  Knowing  this,  that  our  old  man  is  crucified 
with  /(///(,  that  the  body  of  sin  might  be  destroyed, 
that  henceforth  we  should  not  serve  sin. 

7  For  he  that  is  dead  is  freed  from  sin. 


1  What  shall  we  say  then  ?  Shall  we 
continue  in  sin,  that  grace  may  abound  ? 

2  God   forbid.     We  who   died  to  sin,  how 

3  shall  we  any  longer  live  therein  ?  Or  are 
ye  ignorant  thatall  we  who  were  baptized 
into  Christ  Jesus  were  baptized  into  his 

4  death?  We  were  buried  therefore  with 
him  through  baptism  into  death  :  that 
like  as  Christ  was  raised  from  the  dead 
through   the  glory  of  the  Father,  so  we 

5  also  might  walk  in  newness  of  life.  For 
if  we  have  become  ^  united  with  lihn  by 
the  likeness  of  his  death,  we  shall  be  also 

6  by  the  UkencHS  of  his  resurrection  ;  know- 
ing this,  that  our  old  man  was  crucified 
with  h'un,  that  the  body  of  sin  might  be 
done  away,  that  so  we  should  no  longer  be 

7  in  bondage  to  sin ;  for  he  that  hath  died  is 


Or. 


lited  with  the  likeness  .  .  .  with  the  likeness. 


1.  The  words,  "  where  sin  abounded,  grace  did  abound  more  exceedingly,"  suggest  the  antiuoraian  question  of 
this  verse,  "  Shall  we  sin  in  order  to  magnify  grace?  "  It  is  still  stronger  than  the  question  in  chap.  3  : 7.  There  it 
was,  "IIow  can  God  condemn  us,  if  our  sin  magnifies  his  righteousness?  "  Here  it  is  not  only,  "Shall  we  not  be 
without  condemnation?  "  but,  "  Shall  we  not  go  on  in  our  sin,  as  not  only  having  m.ignified  God's  righteousness,  but 
now  magnifying  his  grace,  which  must  grow  larger  with  the  largeness  of  the  sin  it  covers?  " 

2.  God  forbid.  See  on  chap.  3  :  4.  The  answer  to  a  metaphysical  subtlety  is  by  a  practical  truth.  Antinomi- 
anism  is  absurd  when  thus  brought  close  to  the  eye.  The  very  grace  is  in  our  deadness  to  sin.  How,  then,  receiving 
the  grace,  can  we  go  on  in  sin? 

3.  Baptism  into  Christ  is  baptism  into  his  sacrificial  death,  which  means  the  destruction  of  sin. 

4.  Wo  were  buried  therefore  with  him  throuRh  baptism,  etc.  The  word  "baptism"  here  has  the 
article,  and  refers  to  the  baptism  of  the  preceding  verse.  The  two  verses  should  thus  read,  "  All  we  who  were  bap- 
tized into  Christ  .Jesus  were  baptized  into  his  death.  We  were  buried  therefore  with  him  through  the  baptism 
into  death,  in  order  that  ...  we  might  walk  in  newness  of  life."  The  punctuation-mark  after  "  death  "  should  be 
a  comma  only ;  as  the  object  of  verse  4  is  not  to  show  that  we  were  baptized  into  his  death  (for  that  is  shown  in  verse 
3),  but  to  show  for  what  end  we  were  so  baptized.  Baptism  into  Christ  means  baptism  into  all  that  Christ's  death 
accomplishes,  which  is  the  new  life  of  holiness.  Death  to  sin,  and  life  in  holiness,  are  the  two  sides  of  the  one  great 
object  of  Christ's  death  and  our  faith  therein,  of  which  baptism  is  the  sign  and  seal. 

6.  Our  old  man.  Our  worldly  self.  Our  carnal  nature.  Compare  the  "new  man  "  of  Eph.  4 :  24,  and  the 
being  born  again  of  .John  3:3.  The  body  of  sin.  Compare  chap.  7  .'24;  also  chap.  8  :  10, 13;  1  Cor.  9:27;  Col.  2: 11. 
Not  that  sin  is  looked  ui)on  as  a  body,  but  that  our  life  here  in  the  body  is  liable  to  moral  evil  from  the  body.  "We 
are  to  keep  the  body  under,  as  the  suggestor  and  occasion  of  sin.  Our  union  with  Christ  is  the  crucifixion  of  this 
body  as  a  body  of  sin. 

7.  He  that  hath  died  is. Justified  from  sin.  The  punishment  has  been  inflicted  on  Christ,  and  on  every  one 
who  by  faith  is  in  Christ.  If  we  died  with  Christ,  we  are  justified  from  sin.  We  are  no  longer  sin's  bond-sen-ants, 
but  counted  as  the  I^ord's  righteous  ones.  l<'or  we  died  with  Christ,  and  also  live  with  him.  The  death  was  for  sin, 
but  the  life  is  for  God.i  

1  This  verse  may  be  a  general  proposition,  meaning,  that,  when  a  man  is  dead,  he  can  no  longer  be  held  sinful  and 
guilty  by  human  law.  Tlie  application  would  then  be,  that  in  Christ  we  became  dead  to  the  whole  matter  of  the 
carnal  life. 

342 


Christians  obliged 


ROMANS,    VI. 


8  Now  if  we  be  dead  with  Christ,  we  believe 
that  we  shall  also  live  with  him: 

9  Knowing  that  Christ  being  raised  from  the 
dead  dieth  no  more;  death  hath  no  more  dominion 
over  him. 

10  For  in  that  he  died,  he  died  unto  sin  once: 
but  in  that  he  liveth,  he  liveth  unto  God. 

11  Likewise  reckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin,  but  alive  unto  God  through 
Jesus  Christ  oiu*  Lord. 

12  Let  not  sin  therefore  reign  in  your  mortal 
body,  that  ye  should  obey  it  in  the  lusts  thereof. 

13  Neither  yield  ye  your  members  as  instru- 
ments of  unrighteousness  unto  sin  :  but  yield 
yoiu-selves  imto  God,  as  those  that  are  alive  from 
the  dead,  and  your  members  as  instruments  of 
righteousness  unto  God. 

14  For  sin  shall  not  have  dominion  over  you: 
for  ye  are  not  imder  the  law,  but  under  grace. 

15  What  then  ?  shall  we  sin,  because  we  are  not 
under  the  law,  but  under  grace  ?     God  forbid. 

16  Know  ye  not,  that  to  whom  ye  yield  your- 
selves servants  to  obey,  his  servants  ye  are  to 
whom  ye  obey;  whether  of  sin  unto  death,  or  of 
obedience  unto  righteousness  ? 

17  But  God  be  thanked,  that  ye  were  the  ser- 
vants of  sin,  but  ye  have  obeyed  from  the  heart 
that  form  of  doctrine  which  was  delivered  you. 

18  Being  then  made  free  from  sin,  ye  became 
the  servants  of  righteousness. 

19  I  speak  after  the  manner  of  men  because  of 
the  infirmity  of  your  flesh :  for  as  ye  have  yielded 
your  members  servants  to  uncleanness  and  to  in- 
iquity unto  iniquity;  even  so  now  yield  your  mem- 
bers servants  to  righteousness  unto  holiness. 

20  For  when  ye  were  the  servants  of  sin,  ye 
were  free  from  righteousness. 


8  justified  from  sin.  But  if  we  died  with 
Christ,  we  l)elieve  that  we  shall  also  live 

9  with  him  ;  knowing  that  Christ  being 
raised  from  the  dead  dieth  no  more;  death 

10  no  more  hath  dominion  over  him.  For 
1  the  death  that  he  died,  he  died  unto  sin 
2 once:  but  Ulie  life  that  he  liveth,  he 

11  liveth  unto  God.  Even  so  reckon  ye  also 
yourselves  to  be  dead  unto  sin,  but  alive 
unto  God  in  Christ  Jesus. 

12  Let  not  sin  therefore  reign  in  your  mor- 
tal  body,  tliat  ye   should  obey  the  lusts 

13  thereof  :  neither  present  your  members 
unto  sin  as  ^  instruments  of  imrighteous- 
ness;  but  present  yourselves  unto  God, 
as  alive  from  the  dead,  and  your  members 
as  3  instruments  of  righteousness  unto  God. 

14  For  sin  shall  not  have  dominion  over  you: 
for  ye  are  not  under  law,  but  under  grace, 

15  What  then  ?  shall  we  sin,  because  we 
are  not  under  law,  but  under  grace  ?    God 

16  forbid.  Know  ye  not,  that  to  whom  ye 
present  yourselves  as  *  servants  unto 
obedience,  his  *  servants  ye  are  whom 
ye  obey;   whether  of  sin   unto  death,  or 

17  of  obedience  unto  righteousness?  But 
thanks  be  to  God,  ^  that,  whereas  ye  were 
*  servants  of  sin,  ye  became  obedient 
from  the  heart  to  that  ^  form  of  teaching 

18  whereunto  ye  were  delivered  ;  and  being 
made  free  from  sin,  ye  became  *  servants 

19  of  righteousness.  I  speak  after  the  man- 
ner of  men  because  of  the  infirmity  of 
your  flesh:  for  as  ye  presented  your  mem- 
bers as  sei"vants  to  uncleanness  and  to 
iniquity  unto  iniquity,  even  so  now  pre- 
sent your  members  as  servants  to  right- 

20  eousness  unto  sanctification.  For  when 
ye  were  *  servants  of  sin,  ye  were  free  in 

21  regard  of  righteousness.    What  fruit  then 


1  Or,  in  that. 


once  for  all.    3  Or,  xoeuponx.    *  Gr.  bond-iervants.    ^  Or,  that  ye  were  .  ,  .  but  ye  became. 
8  Or,  pattern. 

In  this  way  the  antinornian  question  is  fully  answered  by  the  very  nature  of  the  case.  The  grace  of  God  was 
manifested  in  making  us  righteous  through  Christ's  death  and  our  participation  in  it.  For  us,  therefore,  to  continue 
in  sin  that  grace  may  abound,  is  an  absurdity.    Antinomianism  is  the  destruction  of  spirituality  by  metaphysics. 

8.  Faith  in  Christ  unites  us  to  his  death  (cancelling  sin),  and  to  his  life  (sanctifying  us). 

10.  Christ's  death  had  relation  to  sin,  and  was  but  once:  his  life  has  relation  to  God  and  his  glory,  and  is 
perpetual. 

11.  So  our  sin  gives  place  to  eternal  life. 

13.  13.  Although  the  believer  is  thus  in  Christ  freed  from  sin  juridically,  he  is  subject  to  the  annoyance  and 
injury  of  sin,  against  which  he  is  to  contend  so  long  as  he  is  in  the  body. 

14.  Sin  shall  not  have  flomiiiion  over  you.  Here  is  the  believer's  encouragement  in  this  contest  with  sin. 
It  shall  not  gain  the  mastery,  for  grace  now  takes  away  the  strength  of  sin;  i.e,  the  law  (1  Cor.  15:66).  The  law 
has  no  power  to  condemn,  for  Christ  has  received  and  exhausted  all  the  condemnation;  and  hence  the  believer  is  not 
iu  despair,  when  striving  to  destroy  sin. 

15.  The  old  thought  again  naturally  springs  up  on  the  statement  that  we  are  not  under  the  law,  but  under  grace. 
In  chap.  3 : 7,  8,  the  thought  took  the  form,  "  If  my  wickedness  helps  God's  glory,  why  should  I  be  punished?  "  The 
answer  was,  "Justice  requires  it."  In  chap.  6:1,  the  thought  took  the  form,  "If  grace  Is  made  more  abundant  by 
abundant  sin,  why  should  I  not  go  on  in  sin?  "  The  answer  was,  "  Grace  sanctifies  the  soul :  for  a  sanctified  soul  to 
sin  is  absurd."  Now  the  thought  takes  this  form  :  "  If  we  are  not  amenable  to  law,  why  not  wantonly  sin?  "  and 
the  answer  is,  "  The  reason  we  are  not  under  law  is  because  we  are  under  God's  grace.  Under  law  we  were  sin's 
sers-ants :  under  grace  we  are  righteousness'  servants.  Hence  the  nature  of  the  case,  our  escape  to  righteousness, 
forbids  our  continuance  iu  sin. 

16.  The  second  "obedience"  is  somewhat  Irregular,  but  the  sense  is  readily  seen.  The  sentence,  in  strict 
rhetoric,  would  be,  "Do  ye  not  know,  that  to  whom  ye  offer  yourselves  servants  for  obedience,  servants  ye  are  to 
him,  to  whom  you  are  obedient,  whether  of  sin  (with  death  the  issue),  or  righteousness  (if  ye  be  obedient  to  it)." 
The  two  masters  are  not  sin  and  obedierice,  but  sin  and  righteousness  (see  verses  18-20). 

19.  I  8peak  after  the  manner  of  men  because  of  the  infirmity  of  your  flesh.  See  (for  this  paren- 
thetical clause)  on  chap.  3:5.  To  iniquity  unto  iniquity.  With  iniquity  the  end  and  issue  of  every  iniquity. 
In  the  contrasted  course,  sanctification  is  the  end  and  issue  of  every  righteous  movement. 

!J0.  Free  In  regard  to  righteousness.  The  worldly  heart  thinks  it  freedom  to  be  rid  of  the  claims  of 
righteousness. 

21.  What  fruit  to  cheer  and  satisfy  the  heart  came  from  those  evil  courses  of  which  now,  as  Christians,  you  are 
ashamed  ? 

843 


law  hath  power  over  a 


ROMAXS,    YII. 


man  longer  than  he  liveth, 


21  What  fruit  had  ye  then  in  those  things 
whereof  ye  are  now  ashamed  ?  for  the  end  of 
those  things  is  death. 

22  But  now  being  made  free  from  sin,  and  be- 
come servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life. 

2o  For  the  wages  of  sin  is  death;  but  the  gift 
of  God  is  eternal  life  through  Jesus  Christ  our 
Lord. 


had  ye  at  that  time  in  the  things  whereof 
ye  are  now  ashamed  ?  for  the  end  of  those 

22  things  is  death.  But  now  being  made 
free  from  sin,  and  become  servants  to 
God,  ye   have  your  fruit  unto  sanctifica- 

23  tion,  and  the  end  eternal  life.  For  the 
wages  of  sin  is  death ;  but  the  free  gift  of 
God  is  eternal  life  in  Christ  Jesus  our 
Lord. 


22.  The  true  freedom  is  in  escape  from  sin,  and  entering  the  service  of  God,  where  the  movement  is  toward 
eanctitication  and  eternal  life. 

23.  The  difference  between  the  two  Ber\'ice8  is  this  :  that  the  issue  of  one,  death,  is  deserved;  but  the  issue  of  the 
other,  eternal  life,  is  undeserved,  a  gift  of  God. 

The  Argument  of  this  Chapter.  —  "  It  God's  mercy  in  Christ  is  thus  magnified  through  our  sin,  shall  we  continue 
in  sin  to  magnify  his  mercy?  We  cannot,  because  the  very  essence  of  the  mercy  was  our  sancliflcalion.  Or  shall 
we  take  liberties  in  sin  because  w-e  live  under  grace,  and  not  under  law?  We  cannot,  not  only  for  the  reason  before 
staled,  but  also  because  we  have  forsaken  the  service  of  sin,  and  have  entered  the  service  of  God,  who  hates  sin." 


CHAPTER    VII. 

law  hath  power  over  a  man  longer  than  he  liveth.     4.  But  we  are  dead  to  the  law.     7,  Yet  is  not  the  law 
sin,  12.  but  holy,  just,  good,  16.  as  I  acknowledge,  who  am  grieved  because  I  cannot  keep  it. 


1  Knoav  ye  not,  brethren,  (for  I  speak  to  them 
that  know  the  law,)  how  that  the  law  hath  do- 
minion over  a  man  as  long  as  he  liveth  ? 

2  For  the  woman  which  hath  an  husband  is 
bound  by  the  law  to  her  husband  so  long  as  he 
liveth ;  but  if  the  husband  be  dead,  she  is  loosed 
from  the  law  of  her  husband. 

3  So  then  if,  while  her  husband  liveth,  she  be 
married  to  another  man,  she  shall  be  called  an 
adulteress:  but  if  her  husband  be  dead,  she  is  free 
from  that  law;  so  that  she  is  no  adulteress,  though 
she  be  married  to  another  man. 

4  Wherefore,  ray  brethren,  ye  also  are  become 
dead  to  the  law  by  the  body  of  Christ;  that  ye 
should  be  married  to  another,  even  to  him  who  is 
raised  from  the  dead,  that  we  should  bring  forth 
fruit  unto  God. 

.5  For  when  we  were  in  the  flesh,  the  motions  of 
sins,  which  were  by  the  law,  did  work  in  our  mem- 
bers to  bring  forth  fruit  unto  death. 

6  But  now  we  are  delivered  from  the  law,  that 
Ix'ini;  (lead  wherein  we  were  held;  that  we  should 
serve  in  newness  of  spirit,  and  not  in  the  oldness 
of  the  letter. 

7  "What  shall  we  say  then  ?  Is  the  law  sin  ? 
God  forbid.  Nay,  I  had  not  known  sin,  but  by 
the  law :  for  I  had  not  known  lust,  except  the  law 
had  said.  Thou  shalt  not  covet. 

8  But  sin,  taking  occasion  by  the  commandment, 
wrought  in  me  all  manner  of  concupiscence.  For 
without  the  law  sin  icas  dead. 


1  Or  are  ye  ignorant,  brethren  (for  I 
speak  to  men  that  know  ^  the  law),  how 
that  the  law  hath  dominion  over  a  man 

2  for  so  long  time  as  he  liveth  ?  For  the 
Avoman  that  hath  a  htisband  is  boimd  by 
law  to  the  husband  while  he  liveth;  but 
if  the  husband  die,  she  is  discharged  from 

3  the  law  of  the  husband.  So  then  if,  Avhile 
the  husband  liveth,  she  be  joined  to  an- 
other man,  she  shall  be  called  an  adul- 
teress: but  if  the  husband  die,  she  is  free 
from  the  law,  so  that  she  is  no  adulteress, 
though   she   be  joined    to  another  man, 

4  Wherefore,  my  brethren,  ye  also  were 
made  dead  to  the  law  through  the  body  of 
Christ;  that  ye  should  be  joined  to  an- 
other, even  to  him  who  was  raised  from 
the  dead,  that  we  might  bring  forth  fruit 

5  unto  (iod.  For  when  we  were  in  the 
flesh,  the  -sinful  passions,  which  were 
through  the  law,  wrought  in  our  members 

6  to  bring  forth  fruit  unto  death.  But  now 
we  have  been  discharged  from  the  law, 
having  died  to  that  Vherein  we  were 
holden ;  so  that  we  serve  in  newness  of  the 
spirit,  and  not  in  oldness  of  the  letter. 

7  What  shall  we  say  then  ?  Is  the  law 
sin  ?  God  forbid.  Howbeit,  I  had  not 
known  sin,  except  through  '  the  law:  for 
I  had  not  known  ^  coveting,  except  the 

8  law  had  said.  Thou  shalt  not  ^  covet:  but 
sin,  finding  occasion,  wrought  in  me 
through  the  commandment  all  manner  of 


Or,  law.    2  Gr.  pciKsiom  of  sins.    ^  Or,  /ksI. 


1.  Another  illustration  of  our  release  from  the  law  and  its  condemnation. 

2,  3.  The  marital  tie  is  sacredly  binding,  only  while  both  parties  live. 

4.  We,  who  died  with  and  in  Christ,  died  to  the  law.  This  is  just  the  same  as  if  the  law  had  died  to  u».  The 
bond  between  us  and  the  law  was  broken.  The  bond  being  broken,  we  could  marry  another.  Christ  becomes  the 
new  husband.  The  apparent  irregularity  in  making  us  die  who  remarry,  and  not  the  law,  is  introduced  because 
the  change  wrought  is  in  us,  and  not  in  the  law. 

5.  In  the  flesh.  In  the  carnal  condition  of  mind.  Which  were  through  the  law.  They  had  their 
character  of  "  sinful"  by  reason  of  the  law.     Unto  death.    Eternal  death,  as  the  goal  and  retribution  of  sin. 

6.  HavinB  died.     The  Old  Version's  reading,  "  that  being  dead,"  is  without  any  authority  at  all. 

7.  From  speaking  of  the  law  In  this  way,  some  might  think  I'aul  disparaged  the  law.  He  here  shows  that  he 
only  magnifies  it.     God  forbid.     See  on  chap.  3 ;  4.     The  law  had  not  made  sin,  but  made  the  sinuer  know  tils  elu. 


344 


The  law  is  holy, 


KO:\[AXS,    YII. 


just,  and  good, 


9  For  I  was  alive  without  the  law  once:  but 
when  the  commandment  came,  sin  revived,  and  1 
died. 

10  And  the  commandment,  which  roa/t  ordained 
to  life,  I  found  to  be  unto  death. 

11  For  sin,  taking  occasion  by  the  command- 
ment, deceived  me,  and  by  it  slew  me. 

12  Wherefore  the  law  z.s  holy,  and  the  command- 
ment holy,  and  just,  and  good. 

13  Was  then  that  which  is  good  made  death 
unto  me  '?  God  forbid.  But  sin,  that  it  might 
appear  sin,  working  death  in  me  by  that  which  is 
good;  that  sin  by  the  commandment  might  become 
exceeding  sinful. 

14  For  we  know  that  the  law  is  spiritual:  but  I 
am  carnal,  sold  under  sin. 

15  For  that  which  I  do  I  allow  not:  for  what  I 
would,  that  do  I  not ;  but  what  I  hate,  that  do  I. 

16  If  then  1  do  that  which  I  would  not,  I  con- 
sent unto  the  law  that  it  is  good. 

17  Now  then  it  is  no  more  I  that  do  it,  but  sin 
that  dwelleth  in  me. 

IS  For  I  know  that  in  me  (that  is,  in  my  flesh, ) 
dwelleth  no  good  thing:  for  to  will  is  present  with 
me;  but  Jwwto  perform  that  which  is  good  I  find 
not. 

19  For  the  good  that  I  would  I  do  not:  but  the 
evil  which  I  would  not,  that  I  do. 

20  Now  if  I  do  that  I  would  not,  it  is  no  more 
I  that  do  it,  but  sin  that  dwelleth  in  me. 

21  I  find  then  a  law,  that,  when  I  would  do 
good,  evil  is  present  with  me. 

22  For  I  delight  in  the  law  of  God  after  the 
inward  man : 

23  But  I  see  another  law  in  my  members,  war- 
ring against  the  law  of  my  mind,  and  bringing  me 
into  captivity  to  the  law  of  sin  which  is  in  my 
members. 

24  O  wretched  man  that  I  am !  who  shall  deliver 
me  from  the  body  of  this  death  ? 


1  coveting:  for  apart  from  ^ the  law  sin  is 

9  dead.     And  I  was  alive  apart  from  ■^  the 

law  once:    but  when   the   commandment 

10  came,  sin  revived,  and  I  died ;  and  the 
commandment,  which  wns  unto  life,  this 

11  I  found  to  he  unto  death:  for  sin,  finding 
occasion,  through  the  commandment  be- 

12  guiled  me,  and  through  it  slew  me.  So 
that  the  law  is  holy,  and  the  command- 

13  nient  holy,  and  righteous,  and  good.  Did 
then  that  which  is  good  become  death  unto 
me  ?  God  forbid.  But  sin,  that  it  might 
be  shewn  to  be  sin,  by  working  death  to 
me  through  that  which  is  good ;  —  that 
through  the  commandment  sin  might  be- 

14  come  exceeding  sinful.  For  we  know  that 
the  law  is  spiritual:  but  I  am  carnal,  sold 

1.5  under  sin.  For  that  which  I  ^  do  I  know 
not:    for  not   what   I   Avould,    that  do   I 

16  practise;  l)ut  what  I  hate,  that  I  do.  But 
if  what  I  would  not,  that  I  do,  I  consent 

17  unto  the  law  that  it  is  good.  So  now  it  is 
no  more  I  that  ^  do  it,  but  sin  which  dwell- 

18  eth  in  me.  For  I  know  that  in  me,  that 
is,  in  my  flesh,  dwelleth  no  good  thing:  for 
to  will  is  present  with  me,  but  to  ^  do  that 

19  which  is  good  is  not.  For  the  good  which 
I  would  I  do  not:   but  the  evil  which  I 

20  would  not,  that  I  practise.  But  if  what 
I  would  not,  that  I  do,  it  is  no  more  I  that 

21  ^  do  it,  but  sin  which  dwelleth  in  me.  I 
find  then  *  the  law,  that,  to  me  who  would 

22  do  good,  evil  is  present.  For  I  delight 
5  in  the  law  of  God  after  the  inward  man  : 

23  but  I  see  a  different  law  in  my  members, 
warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  ^  under  the  law 

24  of  sin  which  is  in  my  members.  O 
wretched  man  that  I  am!  who  shall  de- 
liver me  out  of  "^  the  body  of  this  death  ? 


Or,  lunt.    -  Or,  law.    3  Gr.  work. 


Or,  in  regard  of  the  law.    ^  Gr.  with. 
read  to.    '  Or,  this  body  of  death. 


8  Gr.  171.    Many  ancient  authorities 


8.  Coveting  is  icrong  desire.    The  commandment  declared  it  wrong.     Apart  from  the  law  sin  is  dead. 

Compare  chap.  4 :  15,  and  chap.  5  :  13. 

9.  Paul's  subjective  condition  is  here  given,  to  show  the  value  of  the  law  in  revealing  man's  sinfulness.  I  was 
alive,  according  to  my  own  fancy.     I  died.     I  found  that  I  was  really  dead,  under  condemnation. 

11.  Beguiled  me  into  supposing  that  I  need  not  keep  it. 

12.  The  conclusion.  The  law,  being  thus  the  revealer  of  sin  to  the  soul,  is  holy;  and  every  commandment  in  it 
is  holy  and  righteous  and  good.     It  is  pure  in  itself,  just  in  its  action,  and  merciful  in  its  aim. 

13.  Second  question.  If  the  law  is  not  sin  (verse  7),  but  good  (verse  12),  was  a  good  thing  made  ray  death  ? 
God  forbid.  See  on  chap.  3 :  4.  But  sin  was  made  death  to  me.  It  used  the  law  as  its  channel.  Sin  might 
become  exceeding  sinful  to  my  perceptions. 

14.  Our  consciences  bear  testimony  to  the  spiritual  (i.e.,  divine)  character  of  the  law,  touching  motive,  aim,  and 
thought;  but  we  ourselves  are  carnal,  delivered  over  to  the  indulgence  of  appetite  by  sin,  to  which  we  are  sold  by 
our  own  nature. 

15.  We  therefore  act  as  slaves,  without  our  knowledge  or  wish. 

16.  My  wish  shows  my  estimate  of  the  law. 

17.  So  now  it  is  no  more  I  that  do  it,  but  sin  which  dwelleth  in  me,  which  sin  I  furnish  with  a 
dwelling-place.  Paul  does  not  justify  an  unregenerate  man,  but  shows  that  part  of  his  nature  bears  witness  against 
his  sin,  thus  leaving  him  without  excuse.     The  reason  and  conscience  did  not  do  the  evil,  but  the  enslaved  passions. 

18.  In  these  passions  nothing  good  exists.    The  will  is  present  as  a  witness  of  the  truth,  but  it  is  impotent. 

19.  For  we  go  on  to  do  wrong,  directly  counter  to  our  will. 

30.  Hence,  it  is  not  I,  as  represented  in  reason  and  conscience,  but  sin,  which  has  enslaved  me,  that  causes  the 
evil. 

23.  I  delight  in.  Rather,  "  I  rejoice  with ;  "  i.e.,  "  I  concur  in."  The  inward  man.  As  MacKnight  says, 
"  my  better  self." 

33.  In  my  members.  Opposed  to  God's  law  is  a  law  of  sin,  which  has  its  chief  seat  of  operation  in  the  body. 
God's  law  is  the  law  of  my  understanding.  Under  the  law  of  sin.  Rather,  "  by  the  law  of  sin."  The  thought 
is  doubly  expressed  in  a  Hebraic  way,  thus :  "  I  see  a  different  law  in  my  members,  warring  against  the  law  of  my 
understanding,  and  making  me  a  captive  —  by  the  law  of  sin  which  is  in  my  members.'" 

24.  The  body  of  this  death.  This  body  In  its  sinful  co-operation  with  sin,  its  native  alliance  with  death 
(see  chap.  6:6). 


S4S 


They  that  are  in  Christ  are 


ROMANS,    yill. 


free  from  condemnation. 


25  I  thank  God  through  Jesus  Christ  our 
Lord.  So  then  with  the  mind  1  myself  serve 
the  law  of  God;  but  with  the  flesh  the  law  of 
sin. 


25  1 1  thank  God  through  Jesus  Christ  our 
Lord.  So  then  I  myself  with  the  mind 
serve  the  law  of  God;  but  with  the  flesh 
the  law  of  sin. 


Many  ancient  authorities  read  But  thankn  he  to  God. 


25.  The  twenty-fourth  and  twenty-flfth  verses  are  parenthetic,  an  exclamation  of  despondency  quickly  followed 
by  the  expression  of  confidence,  1  thank  God,  who  can  deliver  the  sinner  through  Jesus  Christ  our  Lord. 

The  Argument  of  this  Chapter.  —  "  As  justified  by  faith  in  Christ,  we  are  freed  from  bondage  to  the  law,  because 
■we  are  dead  with  Christ  to  the  law;  and  now  we  are  united  to  the  risen  Saviour  by  faith  and  love.  Yet  we  do  not 
blame  the  law;  for  not  the  law,  but  sin,  destroyed  us,  —  sin,  which  gained  the  \iotory  over  our  conscience  and  under- 
standing; for,  while  we  approved  the  law,  we  rebelled  against  it.  From  the  nad  condition  and  cuusequence  of  this 
rebellion,  only  a  union  with  Christ  eaves  us." 


CHAPTER    VIII. 


1.  They  that  are  in  Christ,  and  live  according  to  the  Spirit,  are  free  from  condemnation.  5,  13.  What  harm 
Cometh  of  the  flesh,  6,  14.  and  what  good  of  the  Spirit  i  17.  and  what  of  being  God's  child,  19.  whose 
glorions  deliverance  all  things  long  for,  29.  was  beforehand  decreed  from  God.  38.  What  can  sever  us  from 
his  love  ? 


1  There  is  therefore  now  no  condemnation  to 
them  which  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit. 

2  For  the  law  of  the  Spirit  of  life  in  Christ 
Jesus  hath  made  me  free  from  the  law  of  sin  and 
death. 

3  For  what  the  law  could  not  do,  in  that  it  was 
weak  throusb  the  flesh,  God  sending  his  own  Son 
in  tht'  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned sin  in  the  flesh: 

4  That  the  righteousness  of  the  law  might  be 
fulfilled  in  us,  who  walk  not  after  the  flesh,  but 
after  the  Spirit. 

5  For  they  that  are  after  the  flesh  do  mind  the 
things  of  the  flesh;  but  they  that  are  after  the 
Spirit  the  things  of  the  Spirit. 

6  For  to  be  carnally  minded  is  death ;  but  to  be 
spiritually  minded  is  life  and  peace. 

7  liecause  the  carnal  mind  is  enmity  against 
God :  for  it  is  not  subject  to  the  law  of  God,  nei- 
ther indeed  can  be. 


1  TuEiiE  is  therefore  now  no  condemna- 
tion to   them   that  are   in  Christ  .Jesus. 

2  For  tlie  law  of  the  Spirit  of  life  in  Christ 
Jesus  made  me  free  from  the  law  of  sin 

3  and  of  death.  For  what  the  law  could  not 
do,  ^  in  that  it  was  weak  througlt  the  flesh, 
God,  sending  his  own  .Son  in  tlie  likeness 
of  '-^  sinful  flesh  ^and  «.s   an   offer imj  for 

4  sin,  condemned  sin  in  the  flesh :  that  the 
*  ordinance  of  the  law  might  be  fulfilled 
in  us,  who  walk  not  after  the  flesh,  but 

5  after  the  spirit.  For  they  that  are  after 
the  flesh  do  mind  the  things  of  the  flesh; 
but  they  that  are  after  the  spirit  the  things 

6  of  the  spirit.  For  the  mind  of  the  flesh  is 
death;  but  the  mind  of  the  spirit  is  life 

7  and  peace :  because  the  mind  of  the  flesh 
is  enmity  against  God;  for  it  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can 

8  it  be :  and  they  that  are  in  the  flesh  can- 

9  not  please  God,  But  ye  are  not  in  the 
flesh,  but  in  the  spirit,  if  so  be  that  the 


Or,  wherein.    ^  Gr.  flesh  of  sin.    ^  Or,  and  for  sin.    *  Or,  retjuirenient. 


1.  The  now  marks  the  distinction  between  the  old  and  the  new  experience.  In  the  old,  the  prominent  fact 
was  the  8er\'ing  the  law  of  sin  as  a  slave.  In  the  new,  the  prominent  fact  is  the  freedom  of  sin's  former  slave  in 
Christ  .Tesus.  In  the  former  condition,  there  was  a  recognition  of  moral  right,  but  an  inability  to  perform  it.  In  the 
latter  condition,  there  is  the  recognition  of  a  fleshly  and  sinful  element  in  us,  but  also  a  victory  over  it;  condemnalioa 
by  reason  of  it  being  removed.  The  words,  "  who  walk  not  after  the  flesh,  but  after  the  Spirit,"  which  are  found  in 
this  verse  in  the  Old  Version,  are  omitted  in  the  Revised  Version  without  sufficient  reason.  They  are  supposed  to 
be  inserted  from  chap.  8  :  4.  But  their  presence  there  is  just  what  would  have  prevented  their  insertion  if  they  had 
not  been  in  the  original  text.  All  the  uncials  testify  for  the  words;  the  six  quoted  against  them  having  a  vacant 
space  for  them,  which  is  evidence  in  their  favor. 

2.  The  law  of  the  Spirit  of  life.  This  is  not  the  "  law  of  my  mind  "  in  chap.  7  :  23,  for  that  was  the  moral 
recognitions  of  conscience;  but  this  is  the  teachings  of  the  Holy  Spirit.  The  Holy  Spirit  introduces  a  new  law  into 
the  soul,  the  law  of  faith  and  love,  in  place  of  the  old  law,  the  law  of  works,  bringing  sin  and  death.  AVhcn  Christ 
Is  accepted,  sin  is  pardoned  through  his  atonement;  and  the  Holy  Spirit  takes  jjossession  of  sin's  old  empire,  and 
makes  a  new  law  for  it.  Pardon  and  holiness  always  go  together.  The  pardoned  believer  is  a  saint  by  the  Holy 
Spirit.  The  law  o£  sin  and  of  death  is  "  the  law  in  my  members  "  of  chap.  7  :  23,  the  ordering  of  the  depraved 
passions. 

3.  The  law.  Here  "  the  law"  (by  itself)  is  the  Mosaic  law.  What  the  law  could  not  do;  to  wit,  have 
its  ordinances  fulfilled  in  us.  In  that  It  was  weak  through  the  flesh.  Wherein  the  flesh  was  the  cause  of 
Its  failure.  Our  fleshly  natures  hindered  its  success.  In  the  likeness  of  sinful  flesh.  In  the  closest  approxi- 
mation to  man's  lost  condition  that  the  nature  of  the  care  would  admit  of.  He  became  flesh  (.John  1  14),  and  he 
became  sin  (2  Cor.  .5:  21) ;  but  he  never  became  sinful  flesh,  or  the  flesh  of  sin.  That  is,  he  was  truly  man,  and  he 
took  upon  him  our  sins  in  all  their  penal  consequences.  In  the  likeness  of  sinful  flesh  (true  man),  he  was  a  sacrifice 
for  sin  (bare  our  sins),  and  in  this  w:iy  wrought  out  the  condemnation  of  sin  in  humanity. 

4.  Who  walk  not  after  the  flesh,  etc.  There  is  a  true  keeping  of  the  law  by  those  who  are  led  by  the 
Spirit;  but  this  is  a  result  o/ salvation,  not  a  means  to  salvation. 

9.  In  the  flesh.     Under  the  control  of  the  fleshly  law.    In  the  spirit.    It  should  be,  "in  the  Spirit."    The 


340 


The  gronnd  of 


ROMANS,    YIII. 


the  Christian's  hope, 


8  So  then  they  that  are  in  the  flesh  cannot 
please  God. 

9  But  ye  are  not  in  the  flesli,  but  in  the  Spirit, 
if  so  be  tliat  tlie  Spirit  of  God  dwell  in  you. 
Now  if  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  his. 

10  And  if  Christ  he  in  you,  the  body  in  dead  be- 
cause of  sin;  but  the  Spirit  is  life  because  of  right- 
eousness. 

11  But  if  the  Spirit  of  him  that  raised  up  Jesus 
from  the  dead  dwell  in  you,  he  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your  mor- 
tal bodies  by  his  Spirit  that  dwelleth  in  you. 

12  Therefore,  brethren,  we  are  debtors,  not  to 
the  flesh,  to  live  after  the  flesh. 

13  For  if  ye  live  after  the  flesh,  ye  shall  die: 
but  if  ye  through  the  Spirit  do  mortify  the  deeds 
of  the  body,  ye  shall  live. 

14  For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God. 

15  For  ye  have  not  received  the  spirit  of  bond- 
age again  to  fear;  but  ye  have  received  the  Spirit 
of  adoption,  whereby  we  cry,  Abba,  Father. 

10  The  Spirit  itself  beareth  witness  with  our 
spirit,  that  we  are  the  children  of  God: 

17  And  if  children,  then  heirs;  heirs  of  God, 
and  joint-heirs  with  Clirist;  if  so  be  that  we  suffer 
with  lihn,  that  we  may  be  also  glorified  together. 

IS  For  I  reckon  that  the  sufferings  of  this  pres- 
ent time  are  not  wortliy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  us. 

19  For  the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of  God. 

20  For  the  creature  was  made  subject  to  vanity, 
not  willingly,  but  by  reason  of  him  who  hath  sub- 
jected tJie  n(une  in  hope, 


Spirit  of  God  dwelleth  in  you.      But  if 
any  man  hath  not  the   Spirit  of   Christ, 

10  he  is  none  of  his.  And  if  Christ  is  in 
you,  the  body  is  dead  because  of  sin;  but 

11  the  spirit  is  life  because  of  righteousness. 
But  if  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead  dwelleth  in  you, 
he  that  raised  up  Christ  Jesus  frcm  the 
dead  sliall  ((uicken  also  your  mortal  bod- 
ies 1  through  his  Spirit  that  dwelleth  in 
you. 

12  So  then,  brethren,  we  are  debtors,  not 

13  to  the  flesh,  to  live  after  the  flesh :  for  if 
ye  live  after  the  flesh,  ye  must  die ;  but  if 
by  the  spirit  ye  ^  mortify  the  ^  deeds  of  the 

14  body,  ye  shall  live.  For  as  many  as  are 
led  by  the  Spirit  of  God,  these  are  sons 

15  of  God.  For  ye  received  not  the  spirit  of 
bondage  again  unto  fear;  but  ye  received 
the  spirit  of  adoption,   whereby  we  cry, 

16  Abba,  Father.  The  Spirit  himself  bear- 
eth witness  with  our  spirit,  that  we  are 

17  children  of  God :  and  if  children,  then 
heirs;  heirs  of  God,  and  joint-heirs  with 
Christ;  if  so  be  that  we  suffer  with  him, 
that  we  may  be  also  glorified  with  him. 

18  For  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  com- 
pared with  the  glory  which  shall  be  re- 

19  vealed  to  us-ward.  For  the  earnest  ex- 
pectation of  the  creation  waiteth  for  the 

20  revealing  of  the  sons  of  God.  For  the 
creation  was  subjected  to  vanity,  not  of 
its  own  will,  but  by  reason  of  him  who 

21  subjected  it,  ^in  hope  tliat  the  creation 
itself    also    shall   be  delivered   from  the 


1  Many  ancient  authorities  read  because  of.   ^  Gr.  make  to  die.   3  Gr.  doings.  *  Or,  in  hope ;  because  the  creation,  etc. 

mutual  indwelling  of  the  Spirit  and  us  is  like  the  mutual  indwelling  of  Christ  and  us  (John  15  :  4).  If  the  Spirit  of 
God  is  admitted  into  our  being,  we  live  in  the  sphere  and  power  of  the  Spirit.  The  Spirit  of  God  —  tHe  Spirit 
of  Christ.  There  is  no  difference  here.  The  Spirit  of  God  is  called  the  Spirit  of  Christ  in  the  second  place, 
because  of  the  phrase  to  follow,  "  he  is  none  of  his"  (i.e.,  Christ's).  If  a  man  receive  not  the  Spirit  whom  Christ 
sends  (John  15  :  26),  he  cannot  be  Christ's. 

10.  And  if  Christ  is  in  you  by  his  Spirit,  though  the  body  is  dead  because  of  the  sin  inseparably 
connected  with  it,  yet  the  spirit  is  life  because  of  the  righteousness  he  has  brought  into  you.  In  this 
whole  context  it  is  the  Holy  Spirit  who  is  put  in  opposition  to  the  flesh,  and  not  our  spiritual  natures.  For  flesh  here 
does  not  mean  the  material  man,  to  which  "spirit"  is  opposed;  but  it  means  our  human  nature,  to  which  "  Spirit" 
(the  divine  nature)  is  opposed.  Our  saintliness  is  in  the  Holy  Spirit  dwelling  in  us,  not  in  our  own  spiritual  natures. 
The  Old  Version  is  right  in  this  whole  passage. 

The  deadness  of  the  body  because  of  sin  is  its  doom,  because  of  its  relation  to  sin.  Our  spiritual  nature  has  its 
life  in  the  Holy  Spirit. 

11.  The  resurrection  of  Christ's  body  is  a  pledge  of  the  resurrection  of  our  bodies.  If  God  raised  up  Jesus, 
and  God's  Spirit  dwells  in  us,  God  will  certainly  raise  up  our  bodies  too,  as  the  habitations  of  his  Spirit. 

lii.  Not  to  tlie  flesh.     The  positive,  "  but  to  the  Spirit,"  is  understood. 

13.  Mortify  the  deeds  of  the  body.  The  believer  slays  his  sinful  deeds  as  his  enemies.  Active  warfare 
against  the  action  of  his  depraved  nature,  through  his  body,  is  intended. 

14.  For.     The  reason  why  "  ye  shall  live."     The  sons  of  God  cannot  die. 

1.5.  The  Holy  Spirit  received  was  not  a  Spirit  to  put  you  in  bondage  for  a  new  career  of  fear,  but  a  Spirit  to  give 
you  the  joys  of  adoption.     Abba,  Fatlier.     See  on  Mark  14:  36. 

IG.  Beareth  witness  with  our  spirit.  God's  Spirit  gives  a  joint  testimony  with  our  spirit.  Our  own 
convictions  are  supported  by  the  testimony  of  the  Spirit.  He  is  conjoined  with  us  in  our  cry,  "  Abba,  Father."  It 
is  not  that  the  Spirit  of  God  witnesses  to  our  spirit,  but  that  he  joins  our  spirit  in  the  common  testimony,  when  we 
say,  "  Abba,  Father." 

17.  Heirs  of  one  promising,  not  of  one  dying.  Joint-heirs  with  Christ.  As  we  are  adopted  by  God  as 
children.  Suffer  with  hiin.  By  the  identification  of  faith.  See  chap.  6 ;  8,  and  7  :  4.  Earthly  trials  generally  will 
also  be  included,  and  hence  the  words  in  verse  18. 

18.  The  glory  which  is  ours  in  Christ  may  be  for  a  time  dimmed  by  earthly  distress ;  but  we  have  the  Spirit  with 
us,  and  all  things  are  working  for  our  good. 

19.  Tlie  ci-eation.  The  whole  irrational  creation,  all  those  objects  of  nature  which  are  not  amenable  to  moral 
law.  All  nature  is  poetically  represented  as  waiting  for  the  complete  redemption  of  the  children  of  God,  who,  as 
such,  will  be  revealed  to  the  universe. 

30.  To  vanity.  Rather,  "  to  the  vanity ;  "  that  is,  to  the  chaos  and  confusion  caused  by  sin.  Nature  was  so 
allied  to  man  by  its  constitution  from  God,  that,  when  man  fell,  nature  was  wholly  deranged.  Not  of  its  own  will. 
Not  automatically,  but  under  God's  order.     In  hope.     Applied  to  nature  personified. 

31.  If  corruption  is  the  content  of  nature's  bondage-woe,  the  eternal  glory  is  ihe  content  of  its  future  liberty. 

347 


The  ground  of 


ROMAXS,   viir. 


the  Christian's  hope. 


21  Because  the  oreatiire  itself  also  shall  be 
delivered  from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  (iod. 

22  For  we  know  that  the  whole  creation  groan- 
eth  and  travaiieth  in  pain  together  until  now. 

28  And  not  only  ///'//.  but  ourselves  also,  which 
have  the  firstfruits  of  the  Spirit,  even  we  ourselves 
groan  within  ourselvt's,  waiting  for  the  adoption, 
tu  wit,  the  redemption  of  oiu-  body. 

24  For  we  are  saved  by  hope :  but  hope  that  is 
seen  is  not  hope :  for  what  a  man  seeth,  why  doth 
he  yet  hope  for  ? 

25  IJut  if  we  hope  for  that  we  see  not,  tlien  do 
■we  with  patience  wait  for  it. 

26  Likewise  the  Spirit  also  helpcth  our  infirmi- 
ties :  for  we  know  not  what  we  should  pray  for  as 
we  ought:  but  the  Spirit  itself  maketh  interces- 
sion for  us  with  groanings  which  cannot  be 
uttered. 

27  And  he  that  searcheth  the  hearts  knoweth 
what  /.s  the  mind  of  the  Spirit,  because  he  maketh 
intercession  for  the  saints  according  to  the  will  of 
God. 

28  And  we  know  that  all  things  work  together 
for  good  to  them  that  love  God,  to  them  who  are 
the  called  according  to  liis  purpose. 

29  For  whom  he  did  foreknow,  he  also  did  pre- 
destinate to  he  conformed  to  the  image  of  his  Son, 
that  he  might  be  the  firstborn  among  many 
brethren. 

;>()  Moreover  whom  he  did  predestinate,  them 
he  also  called:  and  whom  he  called,  them  he  also 
justified:  and  whom  he  justified,  them  he  also 
glorified. 

;il  What  shall  we  then  say  to  these  things  ?  If 
God  be  for  us,  who  can  be  against  us  ? 

82  He  that  spared  not  his  own  Son,  but  deliv- 
ered him  up  for  us  all,  how  shall  he  not  with  him 
also  freely  give  us  all  things  ? 

88  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect  ?     It  ?.s-  God  that  justifieth. 

84  Who  ?.s-  he  that  condemneth  ?  It  is  Christ 
that  dieil,  yea  rather,  that  is  risen  again,  who  is 
even  at  the  right  hand  of  God,  who  also  maketh 
intercession  for  us. 


bondage  of  corruption  into  the  liberty  of 
22  the  glory  of  the  cliildren  of  God.  For  we 
know  that  the  whole  creation  groaneth 
and  travaiieth  in  pain  Hogether  initil 
28  now.  And  not  only  so,  but  ourselves 
also,  which  have  the  lirstfruits  of  the 
Spirit,  even  we  ourselves  groan  within 
ourselves,   waiting  for  our  adoption,   to 

24  wit,  tlie  redemption  of  our  body.  For  by 
hope  were  we  saved:  but  hope  that  is 
seen  is  not  hope :   -  for  who  "  hopeth  for 

25  that  which  he  seeth  ?  But  if  we  hope 
for  that  which  we  see  not,  then  do  we 
with  patience  wait  for  it, 

2(3  And  in  like  manner  the  Spirit  also  help- 
eth  our  infirmity:  for  we  know  not  how 
to  pray  as  we  ought ;  but  the  Spirit  him- 
self   maketh    intercession    for    i/«    with 

27  groanings  which  cannot  be  uttered ;  and 
he  that  searcheth  the  hearts  knoweth 
what  is  the  mind  of  the  Spirit,  ■*  because 
he  maketh  intercession  for  the  saints  ac- 

28  conling  to  the  will  of  God,  And  we  know 
that  to  them  that  love  God  ^  all  things 
work  together  for  good,  even  to  them  that 

29  are  called  according  to  kin  purpose.  For 
whom  he  foreknew,  lie  also  foreordained 
to  be  conformed  to  the  image  of  his  Son, 
that   he    might    be   the   firstborn  among 

30  many  brethren:  and  whom  he  foreor- 
dained, them  he  also  called:  and  whom 
he  called,  them  he  also  justified:  and 
whom  he  justified,  them  he  also  glorified. 

31  AVhat  then  shall  we  say  to  these  things  ? 

32  If  God  Is  for  us,  who  is  against  us  ?  He 
tliat  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  also 

38  with  him  freely  give  us  all  things  ?  Who 
shall  lay  any  thing  to  the  charge  of  God's 

34  elect  ?  "^  It  is  God  that  justifieth  ;  who  is 
he  that  shall  condemn  ?  '  It  is  Christ 
Jesus  that  died,  yea  rather,  that  was 
raised  from  the  dead,  who  is  at  the  right 
hand  of  God,  who  also  maketh  interces- 

35  sion  for  us.    Who  shall  separate  us  from 


1  Or,  with  us.  2  Many  ancient  authorities  read  for  n-hnt  a  man  seeth,  whij  doth  he  yet  hope  fort  »  Some  ancient 
authorities  read  awaiteth.  *  Or,  that.  ''  Some  ancient  authorities  read  God  icorketh  all  things  with  them  for 
good.    «  Or,  Shall  God  that  justifieth  t    '  Or,  Shall  Christ  Jesus  that  died,  .  .  .  ust 

22.  We  know.  The  groaning  of  nature  was  visible  to  all.  The  laments  of  pagan  poets  proclaim  the  universal 
evil. 

23.  Even  Christians  groan  in  the  present  condition;  for,  although  they  have  received  the  first-fruits  of  the  Spirit 
(the  beginning  of  their  emancipation),  their  bodies  yet  have  to  be  changed  before  the  redemption  is  complete. 

24.  By  hope  were  we  saved.  Rather,  with  hope,  or  in  a  couditioii  of  hope,  of  the  completion  of  the  glory 
of  the  salvation  already  begun. 

2.5.  "  But  though  we  are  hoping  for  that  which  is  unseen,  yet  we  await  it  with  patience,  and  not  with  the  nervous 
impatience  connected  with  man's  ordinary  uncertain  hopes."     It  is  not  a  general  proposition. 

26.  In  like  manner  with  the  encouraging  character  of  our  hope  of  complete  release  from  sin,  the  Splrit 
also  helpeth  us  in  our  infirmity.  Maketh  intercession.  Acts  for  us  with  God  in  every  thing.  This  is 
God's  arrangement,  and  hence  he  hears  prayer. 

28.  God  has  made  every  thing  to  conform  to  his  gracious  designs  for  hla  people. 

29.  For.  This  introduces  the  reason  for  the  declaration  of  verse  28.  God's  design  was  to  bring  men  back  to 
his  image.  lie  will,  of  course,  then,  order  all  things  to  this  end.  The  twenty-eighth  verse-is  a  corollary  from  this 
conclusion.  The  firstborn.  The  well-beloved  possessor  of  the  choicest  favors,  and  first  in  rank,  to  whom  the 
other  children  looked  up. 

30.  .Just  as  God's  foreknowledge  was  accompanied  by  his  fore-ordination  of  conformity  to  Christ  on  the  part  of 
the  elect,  so  this  fore-ordination  was  accompanied  by  a  special  calling,  a  justifying  and  a  glorifying.  First,  logically 
and  historically,  came  the  divine  wisdom  and  decree;  and  then  every  thing  worked  conformably  to  the  issue  in  the 
call,  —  the  justification  and  the  glorification. 

31.  God  being,  then,  the  designer  and  worker  in  our  salvation,  who  can  thwart  him  by  harming  us? 

32.  Christ's  sacrifice  is  a  pledge  of  all  else. 

33.  34.  To  the  question,  "  Who  shall  lay  any  thing  to  the  charge  of  God's  elect?  "  the  answer  is,  "  It  is  God 
that  justifieth  :  who  is  he  that  shall  condemn?  "  The  answer  repeats  the  substance  of  the  question.  God's  elect  are 
those  whom  he  has  chosen,  not  arbitrarily,  but  in  accordance  with  his  truth  and  righteousness,  to  be  his  children  by 


Panl  is  sorry 


ROMANS,    IX. 


for  the  Jewsi 


35  "Who  shall  separate  us  from  the  love  of 
Christ  ?  shall  tribulation,  or  distress,  or  per- 
secution, or  famine,  or  nakedness,  or  peril,  or 
sword  ? 

30  As  it  is  written,  For  thy  sake  we  are  killed 
all  the  day  long;  we  are  accounted  as  sheep  for 
the  slaughter. 

37  Xay,  in  all  these  things  we  are  more  than 
conquerors  through  him  that  loved  us. 

38  For  I  am  persuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come, 

39  Xor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  of 
God,  wiiich  is  in  Christ  Jesus  our  Lord. 


the  love  ^  of  Christ  ?  shall  tribulation,  or 
anguish,   or  persecution,   or    famine,   or 

36  nakedness,  or  peril,  or  sword  ?  Even  as 
it  is  written. 

For  thy  sake  we  are  killed  all  the  day 

long; 
We  were  accounted  as  sheep  for  the 

slaughter. 

37  Nay,  in  all  these  things  w'e  are  more  than 
conquerors   through  him   that   loved   us. 

38  For  I  am  persuaded,  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor 
things   present,  nor  things  to  come,  nor 

39  powers,  nor  height,  nor  depth,  nor  any 
other  -  creature,  shall  be  able  to  separate 
us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord. 


Some  ancient  authorities  read  of  God.     2  Or,  creation. 


adoption.    Who  also  inaketh   intercession  for  us.     Takes  our  place,  stands  in  our  stead,  and  acts  in  our 
behalf. 

35.  The  love  of  Christ.     The  love  that  Christ  has  toward  us. 

36.  Ps.  44 :  22.     The  cry  of  the  martyrs. 

37.  We  are  more  tliaii  conquerors.    We  arc  conquerors  in  the  highest  sense.     We  are   conquerors  over 
our  trials,  with  a  permanent  victory. 

38.  Nor  angels,  nor  principalities.     Neither  angels,  nor  the  oflBces  they  hold. 

39.  Nor  height,  nor  depth.    Nor  any  consideration  of  space.    Nor  any  other  creature.    Nor  any  thing 
whatever  that  has  been  created  by  God. 


CHAPTER    IX. 


Paul  is  sorry  for  the  Jews,     7.  All  the  seed  of  Abraham  were  not  the  children  of  the  promise.     18.  God  hath 
mercy  upon  whom  he  will.     21.  The  potter  may  do  with  his  clay  what  he  list.     25.  The  calling  of  the 


Gentiles  and  rejecting  of  the  Jews  were  foretold, 
ness  of  faith, 


32.  The  cause  why  so  few  Jews  embraced  the  righteous- 


1  I  SAY  the  truth  in  Christ,  I  lie  not,  my  con- 
science also  bearing  me  witness  in  the  Holy  Ghost, 

2  That  I  have  great  heaviness  and  continual 
sorrow  in  my  heart. 

3  For  I  could  wish  that  myself  were  accursed 
from  Christ  for  my  brethren,  my  kinsmen  accord- 
ing to  the  flesh : 

4  AVho  are  Israelites;  to  whom  x>ertainetli  the 
adoption,  and  the  glory,  and  the  covenants,  ami 
the  giving  of  the  law,  and  the  service  of  God,  and 
the  promises; 

5  Whose  are  the  fathers,  and  of  whom  as  con- 
cerning the  flesh  Christ  came,  who  is  over  all, 
God  blessed  for  ever.     Amen. 

6  Not  as  though  the  word  of  God  hath  taken 
none  effect.  For  they  are  not  all  Israel,  which 
are  of  Israel : 


1  I  SAY  the  tnith  in  Christ,  I  lie  not,  my 
conscience  bearing  witness  with  me  in  the 

2  Holy  Ghost,  that  I  have  great  sorrow  and 

3  vinceasing  pain  in  my  heart.    For  I  could 

1  wish  that  I  myself  were  anathema  from 
Christ  for  my  brethren's  sake,  my  kins- 

4  men  according  to  the  flesh:  who  are  Is- 
raelites; whose  is  the  adoption,  and  the 
glory,  and  the  covenants,  and  the  giving 
of  the  law,  and  the  service  of  God,  and 

5  the  promises ;  whose  are  the  fathers,  and 
of  whom  is  Christ  as  concerning  the  flesh, 

2  who  is  over  all,  God  blessed  -^for  ever. 

6  Amen.  But  it  is  not  as  though  the  word 
of  God  hath  come  to  nought.  ,  For  they 
are  not  all  Israel,  which  are  of  Israel: 


1  Or,  pray.  ''  Some  modern  interpreters  pliice  a  full  stop  after  ^esA,  and  translate,  He  who  is  God  over  all  be  (is) 
blemned  for  ever  :  or,  f/e  who  is  over  all  is  God,  blessed  for  ever.  Others  punctuate,  ^€SA,  who  is  over  all.  God 
be  {is)  blessed  for  ever.    ^  Qr.  unto  the  ages. 

1.  A  triple  asseveration.  My  conscience  bearing  witness  with  nie.  My  conscience  gives  a  like  testimony 
with  my  words.     The  witness  of  his  conscience  could  not  be  seen  by  others,  except  in  his  life. 

3.  The  imperfect  indicative  is  often  used  as  if  the  conditional  particle  were  present:  and  hence  this  may  read, 
"  I  could  wish,"  or,  rather,  "  I  could  pray;  "  but  it  can  also  read,  "  I  was  praying,"  or  "  I  used  to  pr.iy."  By  count- 
ing the  words  to,  and  Including,  "  Christ "  as  parenthetical,  we  then  have,  "  I  have  gre.at  sorrow  and  uncea^ug  pain  in 
my  heart  (for  I  used  to  pray  to  be  myself  accursed  from  Christ)  for  my  brethren,"  etc.  This  is  perfectly  good  Greek, 
and  perfectly  good  sense,  and  relieves  us  of  the  notion  so  repelling,  th.it  Paul  could  think  of  having  himself  accursed 
from  ('hrist  after  he  had  known  his  Saviour.  It  also  gives  a  fitting  terminus  to  verse  2,  which  otherwise  is  all  too 
abrupt.  Paul's  sympathetic  sorrow  for  the  Jews  was  enhanced  by  the  fact  that  he  once,  like  them  now,  had  prayed 
God  to  make  him  anathema  from  Christ,  thinking  Christ's  accursed  ones  would  be  God's  blessed  ones. 

4.  The  adoption.  The  external  adoption  in  the  Jewish  Church,  —  the  national  sonship.  The  glory.  The 
pillar  of  cloud  and  the  Shechinah.  The  covenants.  The  two  tables  of  stone.  The  service.  The  Levitical 
ritual.     The  promises  of  peculiar  national  favor. 

a.  The  fathers.  Abraham,  Isaac,  .Tacob,  and  the  twelve  sons  of  Jacob.  Who  is  over  all,  God  blessed 
for  ever.     This  may  be  read,  and  is  so  read  by  many,  "  God  who  is  over  all  be  blessed  forever." 

6.  The  downfall  of  Israel  does  not  destroy  the  truth  of  God's  promise  to  bless  the  world  through  Israel,  and  to 
prosper  Israel  forever. 


God  hath  mercy 


ROMANS,    IX. 


will, 


I  Neither,  because  they  are  the  seed  of  Abraham, 
are  they  all  children :  but.  In  Isaac  shall  thy  seed 
be  called. 

8  That  is,  They  -which  are  the  children  of  the 
flesh,  these  are  not  the  children  of  God:  but 
the  children  of  the  promise  are  counted  for  the 
seed. 

9  For  this  is  the  word  of  promise.  At  this  time 
will  I  come,  and  Sarah  shall  have  a  son. 

10  And  not  only  t/ds  ;  but  when  Rebecca  also 
had  conceived  by  one,  ecen  by  our  father  Isaac; 

II  (For  tlie  children  being  not  yet  born,  neither 
having  done  any  good  or  evil,  that  the  purpose 
of  God  according  to  election  might  stand,  not  of 
works,  but  of  him  that  calleth;) 

12  It  was  said  unto  her.  The  elder  shall  serve 
the  younger. 

13  As  it  is  written,  Jacob  have  I  loved,  but 
Esau  have  I  hated. 

14  AVhat  shall  we  say  then  ?  7,s  there  unright- 
eousness with  God  '?     God  forbid. 

15  For  he  saith  to  Moses,  I  will  have  mercy  on 
whom  I  will  have  mercy,  and  I  will  have  compas- 
sion on  whom  I  will  have  comi^assion. 

16  So  then  it  is  not  of  him  that  willeth,  nor  of 
him  that  runneth,  but  of  God  that  sheweth 
mercy. 

17  For  the  scripture  saith  unto  Pharaoh,  Even 
for  this  same  purpose  have  I  raised  thee  up,  that 
I  might  shew  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth. 

18  Therefore  hath  he  mercy  on  whom  he  will 
have  merry,  and  whom  he  will  he  hardeneth. 

19  Thou  wilt  say  then  unto  me.  Why  doth  he 
yet  find  fault  ?     For  who  hath  resisted  his  will  ? 

20  Nay  but,  O  man,  who  art  thou  that  repliest 
against  God  ?  Shall  the  thing  formed  say  to  him 
that  formed  it,  Why  hast  thou  made  me  thus  ? 

21  Hath  not  the  potter  power  over  the  clay,  of 
the  same  lump  to  make  one  vessel  unto  honour, 
and  another  unto  dishonour  ? 

22  What  if  God,  willing  to  shew  his  wrath,  and 
to  make  his  power  known,  endured  with  much 
longsuffering  the  vessels  of  wrath  fitted  to  destruc- 
tion : 

2S  And  that  he  might  make  known  the  riches 
of  his  glory  on  the  vessels  of  mercy,  which  he  had 
afore  prepared  unto  glory. 


7  neither,  because  they  are  Abraham's  seed, 
are  they  all  children:  but,  in  Isaac  shall 

8  thy  seed  be  called.  That  is,  it  is  not  the 
children  of  the  flesh  that  are  children  of 
God;  but  the  children  of  the  promise  are 

9  reckoned  for  a  seed.  For  this  is  a  word 
of  promise,  xVccording  to  this  season  will 

10  I  come,  and  Sarah  shall  have  a  son.  And 
not  only  so;  but  Rebecca  also  having  con- 
ceived by  one,  even  by  our  father  Isaac  — 

11  for  the  children  being  not  yet  born,  neither 
having  done  any  thing  good  or  bad,  that 
the  purpose  of  God  according  to  election 
might  stand,  not  of  works,  but   of  him 

12  that  calleth,  it  was   said   unto  her.  The 

13  elder  shall  serve  the  younger.  Even  as  it 
is  written,  Jacob  I  loved,  but  Esau  I 
hated. 

14  What  shall  we  say  then  ?  Is  there  un- 
righteousness  with   God  ?      God    forbid. 

15  For  he  saith  to  Moses,  I  will  have  mercy 
on  whom  I  have  mercy,  and  I  will  have 
compassion  on  whom  I  have  compassion. 

16  So  then  it  is  not  of  him  that  willeth,  nor 
of    him  that   runneth,  but   of  God   that 

17  hath  mercy.    For  the  scripture  saith  unto 
Pharaoh,  For  this  very  purpose  did  I  raise 
thee  up,  that  I  might  shew  in  thee  my 
power,  and  that  my  name  might  be  pub- 
is lished  abroad  in  all  the  earth.    So  then 

he   hath   mercy  on   whom    he  will,   and 
whom  he  will  he  hardeneth. 

19  Thou  wilt  say  then  unto  me,  Why  doth 
he  still  find  fault  ?    For  who  withstandeth 

20  his  will  ?  Nay  but,  O  man,  who  art  thou 
that  repliest  against  God  ?  Shall  the  thing 
formed  say  to  him  that  formed  it.  Why 

21  didst  thou  make  me  thus  ?  Or  hath  not 
the  potter  a  right  over  the  clay,  from  the 
same  lump  to  make  one  part  a  vessel  un*o 
honour,   and    another  imto    dishonour? 

22  AViiat  if  God,  willing  to  shew  his  wrath, 
and  to  make  his  po«-er  known,  endured 
with  much  longsuffering  vessels  of  wrath 

23  fitted  unto  destruction :  ^  and  that  he 
might  make  known  the  riches  of  his  glory 
upon   vessels   of  mercy,  which   he   afore 

24  prepared   unto  glory,  even   us,  whom  he 


1  Some  ancient  authorities  omit  and. 


7.  God  rejects  many  of  Israel  in  forming  his  true  Israel,  and  many  of  Abraham's  children  in  forming  the  true 
children  of  Abraham. 

8.  We  cannot  depend  upon  an  earthly  pedigree,  for  the  promise  does  not  include  all. 

11.  Not  of  works,  but  of  hiin  that  calleth.  The  selection  of  the  chosen  people  by  God  was  not  founded 
on  their  works,  but  on  God's  bidden  wisdom. 

13.  Jacob  I  loved,  but  Esau  I  hated.  These  words  ai'e  from  Malachi,  chap.  1 :2,  3,  and  are  God's  declara- 
tions concerning  the  nations  of  .Jacob  and  Esau.  They  are  here  quoted  as  showing  how  God's  election  ("  purpose 
according  to  election  ")  was  illustrated  in  the  history. 

14.  God  forbid.  See  chap.  3:4.  Is  there  unrighteousness  with  God  to  select  whom  he  will  for  special 
blessings  ? 

15.  Xo!  there  is  no  unrighteousness  in  his  dealings;  and  that  he  does  exercise  this  prerogative  of  selection,  we 
see  from  what  Moses  has  recorded  in  Exod.  33 :  19.  I  will  have  mercy  on  whom  I  have  mercy.  Not  an  arbi- 
trary statement.  Moses  had  become  God's  servant  before  God  answered  his  prayer  to  show  him  his  glory,  and 
determined  to  have  mercy  on  him  in  that  regard. 

16.  The  ultimate  decider  of  privilege  is  not  the  man  if  he  will  it,  or  even  if  he  run  after  it,  but  God  in  his  mercy. 

17.  Exnd.  0  : 1(5.  liaise  thee  up.  In  the  Hebrew  of  Exodus,  it  is  "  caused  thee  to  stand."  God  Iiad  ordered 
Pharaoh's  life,  cil■cuI^^<tanees,  royalty,  etc.,  so  as  to  show  to  the  world  the  developments  of  a  rebellious  heart. 

21.  This  figure  of  the  potter  is  taken  from  .Jeremiah  (chap.  18  : 1-10),  where  God  says  he  will  cast  awiiy  Israel  as 
a  marred  potter's  vessel,  and  make  another  vessel.  So  here  the  reference  (as  we  see  in  the  quotations  in  verses  25-29) 
is  to  the  removal  of  Israel  from  its  privileges,  and  the  substitution  of  the  Gentiles.  That  the  "  forming"  and  "  mak- 
ing "do  not  have  reference  to  original  creation,  is  seen  by  the  words  in  this  verse,  "  and  another  unto  dishonor." 
Such  an  interpretation  would  make  God  create  a  man  from  the  beginning  for  the  purpose  of  damning  him. 

22,  2.'{.  God  only  took  vessels  already  doomed,  and  prolonged  their  career  to  exhibit  the  processes  of  liis  wrath 
to  the  world,  and  by  contrast  to  magnify  his  mercy  to  those  already  sanctified. 


350 


The  calling  of  the  Gentiles  and 


ROMAXS,    IX. 


rejecting  of  the  Jews  were  foretold 


24  Even  us,  whom  he  hath  called,  not  of  the 
Jews  only,  hut  also  of  the  Gentiles '? 

25  As  he  saith  also  in  Osee,  I  will  call  them  my 
people,  which  were  not  my  people;  and  her 
beloved,  which  was  not  beloved. 

26  And  it  shall  come  to  pass,  that  in  the  place 
where  it  was  said  unto  them,  Ye  are  not  my  peo- 
ple; there  shall  they  be  called  the  children  of  the 
living  God. 

27  Esaias  also  crieth  concerning  Israel,  Though 
the  numiier  of  the  children  of  Israel  be  as  the 
sand  of  the  sea,  a  remnant  shall  be  saved: 

28  For  he  will  finish  the  work,  and  cut  it  short 
in  righteousness:  because  a  short  work  will  the 
Lord  make  upon  the  earth. 

29  And  as  Esaias  said  before,  Except  the  Lord 
of  Sabaoth  had  left  us  a  seed,  we  had  been  as 
Sodoma,  and  been  made  like  unto  Gomorrha. 

30  What  shall  we  say  then  ?  That  the  Gentiles, 
which  followed  not  after  righteousness,  have  at- 
tained to  righteousness,  even  the  righteousness 
which  is  of  faith. 

31  But  Israel,  which  followed  after  the  law  of 
righteousness,  hath  not  attained  to  the  law  of 
righteousness. 

32  Wherefore  ?  Because  they  sought  it  not  by 
faith,  but  as  it  were  by  the  works  of  the  law. 
For  they  stumbled  at  that  stumblingstone; 

33  As  it  is  written.  Behold.  I  lay  in  Sion  a 
stumblingstone  and  rock  of  offence:  and  whoso- 
ever believeth  on  him  shall  not  be  ashamed. 


also  called,  not  from  the  Jews  only,  but 

25  also  from  the  Gentiles  ?  As  he  saith  also 
in  Hosea, 

I  will  call  that  my  people,  which  was 

not  my  people; 
And  her  beloved,  which  was  not  beloved. 

26  And  it  shall  be,  that  in  the  place  where 

it  was  said  unto  them.  Ye  are  not  my 
people, 
There  shall  they  be  called  sons  of  the 
living  God. 

27  And  Isaiah  crieth  concerning  Israel,  If 
the  niunber  of  the  children  of  Israel  be  as 
the  sand  of  the  sea,  it  is  the  remnant  that 

28  shall  be  saved :  for  the  Lord  will  execute 
Ills  word  upon  the  earth,  finishing  it  and 

29  cutting  it  short.  And,  as  Isaiah  hath  said 
before. 

Except  the  Lord  of  Sabaoth  had  left  us 

a  seed. 
We  had  become  as  Sodom,  and  had  been 

made  like  unto  Gomorrah. 
What  shall  we  say  then  ?  That  the  Gen- 
tiles, which  followed  not  after  righteous- 
ness, attained  to  righteousness,  even  the 

31  righteousness  which  is  of  faith:  but  Is- 
rael, following  after  a  law  of  righteousness, 

32  did  not  arrive  at  that  law.  "Wherefore  ? 
1  Because  they  sought  it  not  by  faith,  but 
as  it  were  by  works.     They  stumbled  at 

.33  the  stone  of    stumbling;    even  as  it   is 
written. 
Behold,  I  lay  in  Zion  a  stone  of  stum- 
bling and  a  rock  of  offence : 
And  he  that  believeth  on  '^him  shall  not 
be  put  to  shame. 


30 


I  Or,  Because,  doiug  it  not  by  faith,  but  as  it  were  by  works,  they  stumbled,    ^  Or,  it. 

85,  86.  Ho8.  2 :  23,  and  1 :  10. 
27,  28.  Isa.  10 :  22,  23. 

29.  Isa.  1 ;  9.    All  these  quotations  show  God's  design  to  reduce  his  chosen  people  to  a  remnant,  and  bring  in  the 
Gentiles  to  the  privileges  of  his  church.    They  furnish  the  key  by  which  to  interpret  the  whole  chapter. 

30.  That  followed  not  after  righteousness.    They  did  not  pursue  it,  as  did  the  Jews.    But  when  a  right- 
eousness by  faith  was  offered  them,  they  grasped  it. 

31.  Israel  pursued  after  righteousness  in  a  false  way.    They  sought  it  in  a  law,  and  hence  could  never  reach  it. 
It  can  be  obtained  only  by  faith  in  the  divine  grace. 

33.  Isa.  28 :  16,  and  8  :  14. 


The  Argument  of  this  Chapter.  —  "  Since  God  thus  honors  all  believers  in  Jesus  Christ,  what  shall  we  say  of  the 
honored  people  of  Israel  who  had  the  special  privileges  of  the  church  ?  Though  the  promises  made  to  Israel  are 
lost  to  the  many,  they  remain  to  the  remnant;  God  from  the  beginning  having  shown  a  system  of  restricting  the 
application  of  the  promises  among  Abraham's  posterity,  in  which  sovereign  selection  we  finite  creatures  cannot  find 
any  cause  of  complaint  against  au  infinitely  wise  and  just  God.  With  this  remnant  of  Israel,  the  Gentiles  are  united 
by  a  common  faith." 

351 


Salvation  to  all 


ROMAXS,    X. 


believe. 


CHAPTER    X. 


5,  The  scripture  sheweth  the  difference  betwixt  the  righteousness  of  the  law,  and  this  of  faith,  11.  and  that  all, 
both  Jew  and  Gentile,  that  believe,  shall  not  be  confounded,  18.  and  that  the  Gentiles  shall  receive  the  word 
and  believe.  19,  Israel  was  not  ignorant  of  these  things. 


1  Brethren,  my  heart's  desire  and  prayer  to 
God  for  Israel  is,  that  they  might  be  saved. 

2  P^or  I  bear  them  record  that  they  have  a  zeal 
of  God,  but  not  according  to  knowledge. 

3  For  they  being  ignorant  of  God's  righteous- 
ness, and  going  about  to  establish  their  own  right- 
eousness, have  not  submitted  themselves  unto  the 
righteousness  of  God. 

4  P'or  Christ  is  the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth. 

5  For  Moses  desoribeth  the  righteousness  which 
is  of  the  law.  That  the  man  which  doeth  those 
things  shall  live  by  them. 

6  But  the  righteousness  which  is  of  faith  speak- 
eth  on  this  wise.  Say  not  in  thine  heart.  Who  shall 
ascend  into  heaven  ?  (that  is,  to  bring  Christ  down 
from  above :  ) 

7  Or,  Who  shall  descend  into  the  deep?  (that 
is,  to  bring  up  Christ  again  from  the  dead.) 

8  But  Avhat  saith  it  ?  The  word  is  nigh  thee, 
even  in  thy  mouth,  and  in  thy  heart:  that  is,  the 
word  of  faith,  which  we  preach; 

9  That  if  thou  shalt  confess  M-ith  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved. 

10  For  with  the  heart  man  believeth  unto  right- 
eousness ;  and  with  the  mouth  confession  is  made 
unto  salvation. 

11  For  the  scripture  saith,  Wliosoever  believeth 
on  him  shall  not  be  ashamed. 

12  For  there  is  no  difference  between  the  Jew 
and  the  Greek :  for  the  same  Lord  over  all  is  rich 
unto  all  that  call  upon  him. 

13  For  whosoever  shall  call  upon  the  name  of 
the  Lord  shall  be  saved. 

14  How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ?  and  how  shall  they  be- 
lieve in  him  of  whom  they  have  not  heard  ?  and 
how  shall  they  hear  without  a  preacher  ? 


1  Bhetiirex,  my  heart's  i  desire  and  my 
supplication  to  God  is  for  them,  that  they 

2  may  be  saved.  For  I  bear  them  witness 
that  they  have  a  zeal  for  God,  but  not 

3  according  to  knowledge.  For  being  ig- 
norant of  God's  righteousness,  and  seek- 
ing to  establish  their  own,  they  did  not 
subject  themselves  to  the  righteousness  of 

4  God.  For  Christ  is  the  end  of  the  law 
luito  righteousness  to  every  one  that  be- 

5  lieveth.  For  31  ds.-;  w  ritctli  that  the  man 
that  doeth  the  i  iulitioiisucss  which  is  of 

6  the  law  shall  live  thereby.  But  the  right- 
eousness which  is  of  faith  saith  thus.  Say 
not  in  thy  heart,  AVho  shall  ascend  into 

7  heaven  ?  (that  is,  to  bring  Christ  down  : ) 
or,  Who  shall  descend  into  the  abyss  ? 
(that  is,  to  bring  Christ  vip  from  the  dead.) 

8  But  what  saith  it  ?  The  word  is  nigh 
thee,  in  thy  mouth,  and  in  thy  heart:  that 
is,  the  word  of  faith,  which  we  preach : 

9  '■^because  if  thou  shalt  ^confess  with  thy 
mouth  Jesus  «.s  Lord,  and  shalt  believe  in 
thy  heart  that  God  raised  him  from  the 

10  dead,  thou  shalt  be  saved:  for  with  the 
heart  man  believeth  unto  righteousness; 
and  with  the  mouth  confession  is   made 

11  unto  salvation.  For  the  scripture  saith, 
Whosoever  believeth  on  him  shall  not  be 

12  put  to  shame.  For  there  is  no  distinction 
between  Jew  and  Greek:  for  the  same 
Lord  is  Lord  of  all,  and  is  rich  unto  all 

13  that  call  upon  him :  for,  Whosoever  shall 
call  upon  the  name  of  the  Lord  shall  be 

14  saved.  How  then  shall  they  call  on  him 
in  whom  they  have  not  believed  ?  and 
how  shall  they  believe  in  him  whom  they 
have  not  heard  '?  and  how  shall  they  hear 

15  without  a  preacher  ?  and  how  shall  they 
preach,  except  they  be  sent  ?  even  as  it  is 
written.  How  beautiful  are  the  feet  of 
them  that  bring  *  glad  tidings  of  good 
things ! 


Gr.  good  pleasure.    -  Or,  that. 


Some  ancient  authorities 
Lord.    ••  Or,  a 


read  co/ifess  the  word  with  thy  mouth,  that  Jesus 
gospel. 


3.  God's  righteousness.  The  righteousness  which  God  furnishes  through  Christ's  satisfaction  and  the  Spirit's 
indwelling.  Their  own.  Obedience  to  law  by  the  individual  man.  Man's  jjride  seeks  this  form  of  righteousuesa. 
Ue  shrinks  from  confessing  his  utter  worthlessness,  and  obtaining  a  righteousness  from  grace. 

4.  Christ  is  the  end  of  the  law  unto  ri^fhteousness.  The  only  complete  fulfilment  the  law  ever  had  in 
view  was  the  fulfilment  in  Christ.  Hence  the  ceremonial  part  of  the  law  pointed  continually  to  the  substituted  sacri- 
fice for  the  sinner,  and  the  righteousness  obtained  thereby. 

5.  He  compares  the  literal  law-rigliteousness  and  that  obtained  through  Christ  (Lev.  18:5). 

6-8.  Deut.  30: 12-14.  The  apostle  adapts  a  saying  of  the  Old  Testament  to  the  same  subject  of  a  humble  faith. 
Faith  is  not  staggered  by  inquiries  into  manners  and  methods,  but  embraces  the  facts  which  directly  touch  the  heart. 
Such  was  the  confiding  faith  which  Moses  desired  in  Israel;  for,  while  he  gave  them  the  law,  he  wished  them  to  be 
bound  to  God,  not  by  the  law,  but  by  the  loving  faith  that  honored  tlie  law.  The  word  of  faith.  The  word  of 
God  exhibited  for  our  faith. 

9.  Mouth-confession  (i.e.,  the  outward  life)  from  heart-faith  is  the  mark  of  the  saved. 

10.  The  heart-faith  becomes  righteousness.  The  mouth-confession,  or  open  life  from  faith,  tends  onward  to  the 
complete  salvation.     The  mouth-confession  is  regarded  only  as  connected  with  the  heart-faith. 

11.  Isa.  28  :  16,  quoted  before  in  chap.  9 :  33.     It  shows  the  stumbling-stone  as  the  sure  foundation. 

12.  Jew  and  Greek  represent  the  "  whosoever"  of  verse  11. 

13.  Joel  3:  5. 

14.  1.5.  Prayer  implies  faith,  and  faith  implies  hearing,  and  hearing  implies  a  preacher,  and  a  preacher  implies  a 
sender.     Isa.  52  :  7.     The  gospel  proclaimers  as  sent  of  God. 

302 


God  hath  not 


ROMANS,    Xr. 


cast  off  all  Israel. 


15  And  how  shall  they  preach,  except  they  be 
sent  ?  as  it  is  written,  How  beautiful  are  the  feet 
of  them  that  preach  tlie  gospel  of  peace,  and  bring 
glad  tidings  of  good  things! 

16  But  they  have  not  all  obeyed  the  gospel. 
For  Esaias  saith,  Lord,  who  hath  believed  our 
report  ? 

17  So  then  faith  cometh  by  hearing,  and  hearing 
by  the  word  of  God. 

IS  But  I  say,  Have  they  not  heard  ?  Yes  verily, 
their  sound  went  into  all  the  earth,  and  their  words 
unto  the  ends  of  the  world. 

19  But  I  say.  Did  not  Israel  know  ?  First  Moses 
saith,  I  will  provoke  you  to  jealousy  by  them  that 
are  no  people,  and  by  a  foolish  nation  I  will  anger 
you. 

20  But  Esaias  is  very  bold,  and  saith,  I  was 
found  of  them  that  sought  me  not ;  I  was  made 
manifest  unto  them  that  asked  not  after  me. 

21  But  to  Israel  he  saith,  All  day  long  I  have 
stretched  forth  my  hands  unto  a  disol)edient  and 
gainsaying  people. 


16  But  they  did  not  all  hearken  to  the 
1  glad  tidings.     For  Isaiah  saith.   Lord, 

17  who  hath  believed  our  report?  So  belief 
cometh  of  hearing,  and   hearing  by   the 

18  word  of  Christ.  But  I  say.  Did  they  not 
hear?     Yea,  verily, 

Their  sound  went  out  into  all  the  earth, 
And  their  words  unto  the  ends  of  ^  the 
world. 

19  But  I  say.  Did  Israel  not  know  ?  First 
Moses  saith, 

I  will  provoke  you  to  jealousy  with  that 

which  is  no  nation, 
With  a  nation  void  of  understanding 

will  I  anger  you. 

20  And  Isaiah  is  very  bold,  and  saith, 

I  was  found  of  them  that  sought  me 

not ; 
I  became  manifest  unto  them  that  asked 

not  of  me. 

21  But  as  to  Israel  he  saith.  All  the  day  long 
did  I  spread  out  my  hands  unto  a  dis- 
obedient and  gainsaying  people. 


Or,  go-ipel.    ^  Gr.  the  inhabited  earth. 


16.  They  did  not  all.     The  Jews,  to  whom  the  gospel  came,  as  thus  predicted  by  Isaiah  (see  Isa.  53:1). 

17.  So  belief  cometh  of  hearing,  etc.  The  Greek  shows  the  direct  connection  of  this  conclusion  with  the 
foregoing  quotation.  The  whole  reads,  "  For  Isaiah  eaith,  Lord,  who  hath  believed  our  heard  tidings?  So  belief 
cometh  of  heard  tidings,  and  the  heard  tidings  are  by  Christ's  command."  By  the  Lord's  order,  the  proclamation  of 
the  good  tidings  was  made  to  Israel,  and  they  would  not  hearken.  The  connection  of  verse  17  with  the  quotation  is 
threefold, —  "belief  "  with  "believed,"  "heard  tidings"  with  "heard  tidings,"  and  "  Christ's  ["  God's,"  in  some 
uncials  and  versions]  command  "  with  "  Lord." 

18.  The  quotation  from  Ps.  19:4,  which  declares  the  preaching  of  God  through  nature,  is  the  answer  to  the 
question,  "  Did  they  not  hear?  "  That  is,  did  not  the  Jew  and  Greek  alike  hear  (see  verse  12)  ?  The  whole  world 
is  without  excuse  for  its  want  of  love  to  God.     The  testimony  of  nature  is  enough  to  condemn  it. 

19.  Did  Israel  not  know?  Did  Israel  not  know  that  the  Gentiles  should  be  included  in  the  "whosoever" 
of  verse  13?     Their  own  law  taught  them  this  truth.     Then  follow  quotations,  Deut.  32 :  21,  Isa.  65  : 1,  2. 

The  Argument  of  this  Chapter.  —  "  The  trouble  with  Israel  has  been  their  pride,  which  keeps  them  from  accept- 
ing God's  grace  and  righteousness  with  an  uncarping  faith  in  his  revelation.  The  revelation  now  to  us  is  of  Jesus 
Christ  and  his  resurrection.  To  others  it  may  be  less  full,  but  to  all  there  is  a  revelation  and  witness  of  God;  as  to 
the  heathen,  there  is  the  revelation  of  nature.  Hence,  from  this  pride  Israel  has  been  rejected  of  God;  and  he  builds 
up  his  church  from  the  Geutiles,  according  to  his  declaration  by  the  prophets,  from  whom  the  Jews  might  have  fore- 
seen the  event." 


CHAPTER    XI. 

1.  God  hath  not  cast  off  all  Israel,  7,  Some  were  elected,  though  the  rest  were  hardened,  16,  There  is  hope  of 
their  conversion.  18,  The  Gentiles  may  not  insnlt  upon  them  i  26,  for  there  is  a  promise  of  their  salvation. 
33,  God's  judgments  are  unsearchable. 


1  I  SAY  then.  Hath  God  cast  away  his  people  ? 
God  forbid.  For  I  also  am  an  Israelite,  of  the  seed 
of  Abraham,  of  the  tribe  of  Benjamin. 

2  God  hath  not  cast  away  his  people  which  he 
foreknew.  Wot  ye  not  what  the  scripture  saith  of 
Elias  ?  how  he  maketh  intercession  to  God  against 
Israel,  saying, 

3  Lord,  tiiey  have  killed  thy  prophets,  and 
digged  down  thine  altars;  and  I  am  left  alone,  and 
they  seek  my  life. 


1  I  SAY  then,  Did  God  cast  off  his  people  ? 
God  forbid.  For  I  also  am  an  Israelite,  of 
the  seed  of   Abraham,   of    the    tribe  of 

2  Benjamin.  God  did  not  cast  off  his 
people  which  he  foreknew.  Or  wot  ye 
not  what  the  scripture  saith  i  of  Elijah  ? 
how  he  pleadeth  with  God  against  Israel, 

3  Lord,  they  have  killed  thy  prophets,  they 
have  digged  down  thine  altars:  and  I  am 

4  left  alone,  and  they  seek  my  life.    But 


Or,  in. 


1.  Israel's  future  delineated.  A  prophetic  chapter.  The  first  statement  is,  that  God  has  not  cast  away  his  people, 
because  a  fragment  of  them  has  turned  to  Christ.  The  second  is  the  prophecy  that  the  rest  shall  be  converted. 
God  forbid.     See  chap.  3  :  4. 

3.  God's  foreknowledge  is  perfect.  To  cast  away  a  people  foreknown  by  him  as  his,  would  show  an  imperfect 
foreknowledge.  3-4.  For  the  story  of  Elijah,  see  1  Kings  19.  God's  true  people  are  always  but  a  fragment  of 
his  nominal  people. 


353 


Some  of  the  Jews  were  elected, 


ROMANS,    XL 


though  the  rest  were  hardened. 


4  But  what  saith  the  answer  of  God  unto  liim  ? 
I  have  reserved  to  myself  seven  thousand  men, 
who  have  not  bowed  the  knee  to  the  image  of 
Baal. 

5  Even  so  then  at  this  present  time  also  there  is 
a  remnant  according  to  tlie  election  of  grace. 

6  And  if  by  grace,  then  I'.s  it  no  more  of  works: 
otherwise  grace^is  no  more  grace.  But  if  it  be  of 
works,  then  is  it  no  more  grace:  otherwise  work  is 
no  more  work. 

7  ^\'hat  then  ?  Israel  hath  not  obtained  that 
M'hich  he  seeketh  for;  but  the  election  hath  ob- 
tained it,  and  the  rest  were  blinded. 

8  (According  as  it  is  written,  God  hath  given 
them  the  spirit  of  slumber,  eyes  that  they  should 
not  see,  and  ears  that  they  should  not  hear;)  unto 
this  day. 

9  And  David  saith,  Let  their  table  be  made 
a  snare,  and  a  trap,  and  a  stumblingblock,  and  a 
recompence  unto  them : 

10  Let  their  eyes  be  darkened,  that  they  may 
not  see,  and  bow  down  their  back  ahvay. 

11  I  say  then,  Have  they  stimibled  that  they 
should  fall  ?  God  forbid :  but  rutin')-  through  their 
fall  salvation  is  come  unto  the  Gentiles,  for  to 
provoke  them  to  jealousy. 

\'l  Now  if  the  fall  of  them  he  the  riches  of  the 
world,  ;ind  the  diminishing  of  them  the  riches  of 
the  (Jentiles;  how  nuich  more  their  fulness  ? 

13  For  I  speak  to  you  Gentiles,  inasmuch  as  I 
am  the  apostle  of  the  Gentiles,  I  magnify  mine 
office: 

14  If  by  any  means  I  may  provoke  to  emulation 
them  lohich  are  my  flesh,  and  might  save  some  of 
them. 

15  For  if  the  casting  away  of  them  he  the  recon- 
ciling of  the  world,  what  nhall  the  receiving  of 
them  be,  but  life  from  the  dead  ? 


what  saith  the  answer  of  God  unto  him  '.* 
I  liave  left  for  myself  seven  thousand 
men,  who  have  not  bowed  the  knee  to 

5  Baal.  Even  so  then  at  this  present  time 
also  there  is  a  remnant  according  to  the 

6  election  of  grace.  But  if  it  is  by  grace,  it 
is  no  more  of  works:  otherwise  grace  is  no 

7  more  grace.  What  then  ?  That  which 
Israel  seeketh  for,  that  he  obtained  not; 
but  the  election  obtained  it,  and  the  rest 

8  were  liardeued  :  according  as  it  is  written, 
God  gave  them  a  spirit  of  stupor,  eyes 
that  they  should  not  see,  and  ears  that  they 

9  should  not  hear,  unto  tins  very  day.  And 
David  saith, 

Let  their  table  be  made  a  snare,  and  a 

trap, 
And  a  stumblingblock,  and  a  recompense 

unto  them : 

10  Let  their  eyes  be  darkened,  that  they 

may  not  see. 
And  bow  thou  down  their  back  alway. 

11  I  say  then,  Did  they  stumble  that  they 
might  fall  ?  God  forbid :  but  by  their 
1  fall  salvation  is  come  mito  the  Gentiles, 

12  for  to  provoke  them  to  jealousy.  Now  if 
their  fall  is  the  riches  of  the  world,  and 
their  loss  the  riches  of  the  Gentiles;  how 
much  more  their  fulness  ? 

13  But  I  speak  to  you  tliat  are  Gentiles. 
Inasmuch  then  as  1  am  an  apostle  of  Gen- 

14  tiles,  I  glorify  my  ministry:  if  by  any 
means  1  may  provoke  to  jealousy  them 
that  are  my  flesh,  and  may  save  some  of 

15  them.  For  if  the  casting  away  of  them 
is  the  reconciling  of  the  world,  what  shall 
the  receiving  of  them  be,  but  life  from  the 

10  dead  ?     And  if  the  flrstfruit  is  holv,  so  is 


Or,  trespass. 


5.  According  to  the  election  of  grace.  An  election  directed  by  God's  sovereign  grace,  and  not  by  man's 
works  (see  verse  fi),  and  yet  (as  the  whole  Scrii)ture  teaches)  made  in  perfect  accord  with  justice,  In  entire  conso- 
nance with  an  earnest  desire  on  God's  part  for  the  salvation  of  all,  and  with  the  indissoluble  connection  of  character 
and  destiny.  I^aul  has  not  here  emphasized  these  characteristics  of  God's  election;  because  his  object  here  is  to 
attaeii  .Jewish  pride  by  emphasizing  the  sovereignty  of  grace,  which  was  the  ultimate  basis  of  the  election  of  a  rem- 
nant of  Israel  with  the  Gentiles. 

7.  The  rest  were  hardened.  Not  by  an  arbitrary  act  of  God,  but  by  a  principle  in  the  worlving  of  mind  and 
heart  as  constructed  by  God.    Hence,  God  is  said,  in  the  next  verse,  to  give  them  the  spirit  of  stupor,  etc. 

8.  Isa.  29 :  10,  and  6 :  9. 

9.  Ps.  69 :  22,  23. 

11.  The  second  part  of  this  chapter  begins  here,  —  the  prophecy  concerning  the  large  number  of  apostate  Israel- 
ites. The  question  is,  *'  Was  their  stumbling  (in  tlie  counsels  of  God)  a  preliminary  to  a  fall  ?  "  that  is,  w^as  their 
fall  the  ultimate  of  their  stumbling  ?  God  forbid.  See  chap.  3 :  4.  By  their  fall.  The  word  "  fall  "  should  be 
avoided  here.  The  apostle  avoids  the  word  in  Greek.  Perhaps  our  best  equivalent  is  "slipping  away."  So  in 
verse  12.  To  provoke  them  to  jealousy.  Quoting  the  words  of  Moses,  as  already  given  in  chap.  10  :  10.  While 
a  fall  is  not  the  terminus  of  -Jewish  apostasy,  yet  the  apostasy  as  a  fact  brings  upon  them  the  provocation  to  increased 
sin  through  ihnr  jealousy  of  the  (Jentiles,  who  claim  the  Jewish  promises  as  their  own. 

12.  Now.  Rather,  "  but."  But  as  a  contrasted  view  of  the  matter.  Their  loss  the  riches  of  the  Gen- 
tiles. Ilather,  "  their  lessening."  This  clause  is  an  epexegesis  of  the  preceding.  "  Their  slipping  away  is  the 
riches  of  the  world,"  is  explained  as  meaning,  "  Their  lessening  is  the  riches  of  the  Gentiles."  Their  fulness. 
That  is,  "  Their  being  filled  up,"  In  contrast  to  the  lessening. 

13.  The  apostle  having  thus  far  addressed  especially  the  Jews,  now  addresses  the  Gentiles. 

14.  I  may  provoke  to  jealousy.  Again  the  Mosaic  language  is  used  (verse  11,  and  chap.  10:  10)  by  V:iu\. 
He  wishes  to  use  the  Jewish  jealousy  as  a  means  of  their  conversion,  as  some  diseases  are  cured  by  first  being  made 
worse. 

l.'>.  The  twelfth  verse  led  the  apostle  to  say  parenthetically  that  he  was  now  addressing  the  Gentiles.  Now  he 
goes  back  to  the  subject  of  that  twelfth  verse.  The  "  casting  away  "  of  Israel  Is  the  "  slipping  away  "  and  "  lessen- 
ing" of  verse  12.  The  "  receiving"  of  them  is  the  "  filling  up  "  of  verse  12.  The  "  reconciling  "  of  the  world  is 
the  "  riches  "  of  the  world  in  verse  12.  The  "  how  much  more  ?  "  of  verse  12  is  here  represented  positively  by  "  life 
from  the  dead."  The  contrast  may  be  written  thus  :  "  Their  casting-away  was  the  means  by  which  the  great  Gentile 
world  were  reconciled  to  God,  but  their  reception  again  will  be  such  an  impulse  to  the  Gentile  church  that  It  will  be 
like  a  life  from  the  dead.  Allusion  may  be  had  to  the  millennial  glory  of  the  church  after  the  conversion  of  the 
Jews,  which  millennial  state  of  the  church,  contrasted  to  its  previous  condition,  will  be  as  life  from  the  dead." 

354 


Gentiles  must  not 


ROMANS,    XI. 


insult  tlie  Jews. 


10  For  if  the  firstfniit  he  holy,  the  lump  in  also 
}ioll/  :  and  if  the  root  be  holy,  so  are  the  branches. 

17  And  if  some  of  the  branches  be  broken  off, 
and  thou,  being  a  wild  olive  tree,  wert  grafted  in 
among  them,  and  with  them  partakest  of  the  root 
and  fatness  of  the  olive  tree; 

IS  Boast  not  against  the  branches.  But  if  thou 
boast,  thou  bearest  not  the  root,  but  the  root 
tliee. 

19  Thou  wilt  say  then,  The  branches  were  broken 
off,  that  I  might  be  graffed  in. 

20  Well ;  because  of  unbelief  they  were  broken 
off,  and  thou  standest  by  faith.  Be  not  high- 
minded,  but  fear: 

21  For  if  God  spared  not  the  natural  branches, 
take  heed  lest  he  also  spare  not  thee. 

22  Behold  therefore  the  goodness  and  severity  of 
God:  on  them  which  fell,  severity;  but  toward 
thee,  goodness,  if  thou  continue  in  his  goodness: 
otherwise  thou  also  shall  be  cut  off. 

23  And  they  also,  if  they  abide  not  still  in  unbe- 
lief, shall  be  graffed  in:  for  God  is  able  to  graff 
them  in  again. 

24  For  if  thou  wert  cut  out  of  the  olive  tree 
which  is  wild  by  nature,  and  wert  graffed  contrary 
to  nature  into  a  good  olive  tree :  how  much  more 
shall  these,  which  be  the  natural  branches,  be 
graffed  into  their  own  olive  tree  ? 

2.5  For  I  would  not,  brethren,  that  ye  should  be 
ignorant  of  this  mystery,  lest  ye  should  be  wise  in 
your  own  conceits;  that  blindness  in  part  is  hap- 
pened to  Israel,  until  the  fulness  of  the  Gentiles 
be  come  in. 

26  And  so  all  Israel  shall  be  saved :  as  it  is  writ- 
ten. There  shall  come  out  of  Sion  the  Deliverer, 
and  shall  turn  away  ungodliness  from  Jacob: 

27  For  this  is  my  covenant  unto  them,  when  I 
shall  take  away  their  sins. 

28  As  concerning  the  gospel,  they  are  enemies 
for  your  sakes :  but  as  touching  the  election,  they 
are  beloved  for  the  fathers'  sakes. 

29  For  the  gifts  and  calling  of  God  are  without 
repentance. 

30  For  as  ye  in  times  past  have  not  believed 
God,  yet  have  now  obtained  mercy  through  their 
unbelief: 


the  lump :  and   if  the  root  is  holy,  so  arc 

17  the  branches.  But  if  some  of  the  branches 
were  broken  off,  and  thou,  being  a  Avild 
olive,  wast  grafted  in  among  them,  and 
didst  become  partaker  with  them  i  of  the 

18  root  of  the  fatness  of  the  olive  tree  ;  glory 
not  over  the  branches:  but  if  thou  glori- 
est,  it  is  not  thou  that  bearest  the  root, 

19  but  the  root  thee.  Thou  wilt  say  then, 
Branches  were  broken  off,  that  I   might 

20  be  grafted  in.  Well;  by  their  unbelief 
they  were  broken  off,  and  thou  standest 
by  thy   faith.     Be  not   highminded,   but 

21  fear :  for  if  God  spared  not  the   natural 

22  branches,  neither  will  he  spare  thee.  Be- 
hold then  the  goodness  and  severity  of 
God:  toward  them  that  fell,  severity;  but 
toward  thee,  God's  goodness,  if  thou  con- 
tinue   in    his   goodness:    otherwise  thou 

23  also  shall  be  cut  off.  And  they  also,  if 
they  continue  not  in  their  unbelief,  shall 
be  grafted  in:   for  God   is   able   to  graft 

24  them  in  again.  For  if  thou  wast  cut  out 
of  that  which  is  by  nature  a  wild  olive 
tree,  and  wast  grafted  contrary  to  nature 
into  a  good  olive  tree:  how  much  more 
shall  these,  which  are  the  natural  branches, 
be  grafted  into  their  own  olive  tree  ? 

25  For  I  would  not,  brethren,  have  you 
ignorant  of  this  mystery,  lest  ye  be  wise 
in  your  own  conceits,  that  a  hardening 
in  part  hath  befallen  Israel,  until  the  ful- 

26  ness  of  the  Gentiles  be  come  in ;  and 
so  all  Israel  shall  be  saved :  even  as  it  is 
written. 

There  shall  come  out  of  Zion  the  De- 
liverer; 

He  shall  turn  away  ^  ungodliness  from 
Jacob : 

27  And  this  is  ^  my  covenant  unto  them, 
When  I  shall  take  away  their  sins. 

28  As  touching  the  gospel,  they  are  enemies 
for  your  sake :  but  as  touching  the  election, 

29  they  are  beloved  for  the  fathers'  sake.  For 
the  gifts  and  the  calling  of  God  are  *  with- 

30  out  repentance.  For  as  ye  in  time  past 
were  disobedient  to  God,  but  now  have 
obtained    mercy    by    their    disobedience, 

31  even  so  have  these  also  now  been  disobe- 
dient, that  by  the  mercy  shewn  to  you 


-  Many  ancient  authorities  read  of  the  root  and  of  the  fatness.    ^  Grr.  ungodlinegsen. 

*  Gr.  not  repented  of. 


Gr.  the  covenant  from  thee. 


IG.  The  firstfruit.  The  .Tews  who  had  accepted  Christ.  The  lump.  The  rest  of  the  .Tews.  The  root. 
The  fathers  of  the  .Jewish  people,  Abraham  especially.  The  holiness  here  spoken  of  is  the  external  holiness,  the 
providential  and  covenant  separation  of  the  .Jewish  people  as  God's  chosen.  The  "  first-fruit "  is  the  offered  cake  (iu 
the  temple-service) ;  the  "  lump  "  is  the  mass  of  dough  from  which  the  cake  was  mad*. 

17.  Thou.     The  Gentile  church. 

18.  The  root  thee.     Historically  and  ecclesiastically  considered. 

19.  20.  It  was  God's  fdan  to  graft  in  the  Gentiles  in  this  way ;  but  on  the  human  side  it  was  simply  unbelief 
that  broke  the  .Jews  off,  and  faith  which  brought  the  Gentiles  in.     Be  not  highminded.     Rather,  "  be  not  proud."' 

21.  Unbelief  would  bring  on  the  same  issue  with  the  Gentiles. 

24.  How  much  more,  etc.  Ifot  according  to  analogies  in  arboriculture,  but  according  to  sound  reasoning  in 
the  subject  considered. 

2.5.  I  would  not — have  yoii  ignorant.  The  formula  that  introduces  an  important  truth.  Here  the  truth 
is,  that  all  Israel  was  to  be  brought  to  Christ  after  the  Gentile  numbers  were  filled  up. 

2;!,  27.  Isa.  59 :  20,  21. 

38.  As  touchinsr  the  gospel.  On  the  side  of  God's  providence  in  spreading  the  gospel.  As  touching  the 
election.     On  the  side  of  God's  eternal  plan  of  mercy,  in  which  he  elected  the  .Tews  as  a  privileged  people. 

29.  God's  plans  of  mercy  never  change.     The  .Tews  had  been  gifted  and  called  of  God. 

30.  For.  This  answers  the  objection  regarding  their  fall.  There  was  a  re  ison  for  it,  "  for,"  etc.  The  Jewish 
disobedience  led  providentially  to  the  Gentile  mercy  from  disobedience,  so  the  Geulile  mercy  from  disobedience  will 
act  on  the  Jewish  disobedience  to  bring  mercy  to  it. 


man  must  think 


llOMAXS,    xir. 


well  of  himself. 


31  Even  so  have  these  also  now  not  believed,  that 
through  your  mercy  they  also  may  obtain  mercy. 

;52  Fur  God  hath  concluded  them  all  in  unbelief, 
that  he  might  have  mercy  ujmn  all. 

:>]  ()  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  iiodl  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out ! 

34  For  who  hath  known  the  mind  of  the  Lord? 
or  who  hath  been  his  counsellor  ? 

35  Or  who  hath  first  given  to  him,  and  it  shall 
be  recompensed  unto  him  again  ? 

36  For  of  him,  and  through  him,  and  to  him. 
are  all  things:  to  whom  5c glory  for  ever.     Amen. 


32  they  also  may  now  obtain  mercy.  For 
(Jod  hath  shut  up  all  unto  disobedience, 
that  he  might  have  mercy  upon  all. 

33  O  the  depth  i  of  the  riches  -  both  of  the 
wisdom  and  the  knowledge  of  God!  how 
unsearchable  are  his  judgements,  and  his 

34  ways  past  tracing  out !  For  who  hath 
known  the  mind  of   the   Lord  ?   or  who 

o.'j  hath  been  his  counsellor  ?  or  who  hath 
first  given  to  him,  and  it  shall  be  recom- 

36  peiised  unto  him  again  '^  For  of  him,  and 
through  him,  and  unto  him,  are  all  things. 
To  him  be  the  glory  ^for  ever.     Amen. 


Or,  0/  the  7-ichi 


id  the  wimioni,  etc.     -  Or,  both  of  ii-ixdoni,  etc.     *  Gr.  unto  the  ages. 


.•^3.  God  hath  shut  up  all  unto  [into]  disohedience.     That  is,  hath  shown  that  they  are  so  shut  up. 

33.  Read  with  margin,  "  O  the  depth  of  the  riches  and  the  wisdom  and  the  knowledge  of  God!  "  He  has  all, 
he  knows  all,  he  directs  all.  His  judgements.  These  are  all  the  discriminations  of  liis  providence.  His  ways. 
These  are  all  his  acts. 

34.  Isa.  40  :  13. 

35.  Job  41 :  11. 

The  Argument  of  thin  Chapter.  —  "  But  God  has  not  cast  off  his  people,  for  he  has  bronght  many  into  the  knowl- 
edge of  the  Lord  Jesus  Christ;  and  ho  will  eventually  bring  all  of  them  to  that  knowledge,  and  the  means  will  be 
the  work  of  grace  among  the  Gentiles.     So  there  is  no  room  for  Gentile  pride  any  more  than  for  Jewish  pride." 


CHAPTER    XII. 


1.  God's  mercies  mnst  move  ns  to  please  God.  3.  No  man  must  think  too  well  of  himself,  6.  but  attend  every 
one  on  that  calling  wherein  he  is  placed.  9.  Love,  and  many  other  duties,  are  required  of  us.  19.  Revenge 
is  specially  forbidden. 


1  I  BESEECH  you  therefore,  brethren,  by  the 
mercies  of  God,  that  ye  present  your  bodies  a  liv- 
ing sacrilice,  holy,  acceptable  unto  God,  which  is 
your  reasonable  service. 

2  .\nd  be  not  conformed  to  this  world:  but  be 
ye  transformed  by  the  renewing  of  your  mind,  that 
ye  may  prove  what  is  that  good,  and  acceptable, 
and  x^erfect,  will  of  God. 

3  For  I  say,  through  the  grace  given  unto  me, 
to  every  man  that  is  among  you,  not  to  think  of 
himself  more  highly  than  lie  ought  to  think;  but 
to  think  soberly,  according  as  God  hath  dealt  to 
every  man  the  measure  of  faith. 

4  For  as  we  have  many  members  in  one  body, 
and  all  members  have  not  the  same  office: 


1  I  r.ESEECii  you  therefore,  brethren,  by 
the  mercies  of  God,  to  present  your  bodies 
a  living  sacrifice,  holy,  ^  acceptable  to  God, 

2  ?("///(■//  /n  your -reasonable  ^service.  And 
be  not  fasliioiicd  according  to  this  *  world: 
but  l)c  ye  tnuisfonncd  by  the  renewing  of 
your  mind,  that  ye  may  prove  what  is 
&the  good  and  i  acceptable  and  perfect 
will  of  God. 

3  For  I  say,  through  the  grace  that  was 
given  ine,  to  every  man  that  is  among  you, 
not  to  think  of  himself  more  highly  than 
he  ought  to  think;  but  so  to  think  as  to 
think  soberly,  according  as  God  hath  dealt 

4  to  each  man  a  measure  of  faith.     For  even 


Gr.  loell-pleasing.    ^  Or,  spiritual. 


3  Or,  icorship.    *  Or,  age.    "  Or,  the  icill  of 
good  and  acceptable  and  perfect. 


even  the  thing  which  is 


1.  The  hortatory  part  of  the  epistle  begins  hero.  Therefore.  This  is  the  link  connecting  the  hortatory  with 
the  doctrinal  portion.  While  it  may  have  direct  reference  to  the  last  subject,  the  (Jentile  salvation,  yet  it  undoubt- 
edly refers  in  general  to  the  whole  argument  of  the  epistle,  "  Because  of  that  wonderful  grace  which  has  saved  you, 
although  belonging  to  the  sinful  and  condemned  race."  By  the  mercies  of  God.  Paul's  beseeching  was  through 
Ood'n  compan-iioH.  He  uses  th>-it  compassion  as  an  argument,  a  lever  to  lift  them  to  a  higher  spiritual  life.  To 
present  your  hodies.  The  figure  is  that  of  a  peace-offering  of  thanksgiving  (Lev.  3  and  7  :  12-15).  In  that  sacri- 
fice, the  body  of  the  animal  was  partly  burned  (the  fat),  and  partly  eaten  in  a  holy  feast;  and  in  these  two  parts  the 
destruction  of  sin  and  the  enjoyment  of  holiness  were  both  betokened.  So  here  the  apostle  bids  us  present  our  lives 
as  in  the  body,  and  so  influenced  sinward  by  the  body,  to  God,  to  have  the  sin  consumed,  and  the  activities  of  the  life 
thus  purified.  The  sacrifice  is  lii-ing  in  distinction  from  the  literal  death  of  the  victim  in  the  figure.  The  idea  of  the 
passage  is  not  selfconsecration,  but  dirine  sanctiflcation.  Keasoiinble  service.  A  service  this,  not  external  and 
ritual,  like  that  of  the  ceremonial  law,  but  one  that  is  performed  by  the  inner  spiritual  nature  (see  the  margin). 

2.  According  to  this  world.  Considered  as  opposed  to  Clod  (see  1  John  2 :  15-17).  Your  mind.  Includ- 
ing taste  and  purpose.  That  ye  may  prove,  etc.  Understand,  "  that  ye  may  make  practical  trial  of  that  which 
God  wills;  to  wit,  that  which  is  intrinsically  good,  which  is  acceptable  to  him,  and  which  Is  the  perfection  of  human 
attainment."     Coming  to  God  from  the  world  implies  all  this. 

3.  We  now  liave  the  special  exhortations  under  the  general  exhortation  to  godliness  just  given.  The  grace  of 
the  apostleship.  Not  to  think,  etc.  The  jjaronomasia  in  the  Greek  may  be  rudely  given  in  English  thus :  "  Not 
to  be  high-minded  beyond  what  we  should  be  minded,  but  to  be  minded  so  far  as  to  be  sound-minded."  A  meas- 
ure of  faitli  is  to  be  the  standard  of  our  self-opinion.  The  sequel  shows  that  the  ai)ostle  has  in  view  the  offices  of 
the  Church.     A  man  must  assume  them,  not  according  to  ambition,  but  according  to  his  faith  iu  God  quoad  hoc. 

356 


Revenge  is 


ROMANS,    XTT. 


specially  forbidden, 


5  So  we,  being  many,  are  one  body  in  Christ, 
and  every  one  members  one  of  another. 

0  Having  then  gifts  differing  according  to  tlie 
grace  that  is  given  to  us,  whether  prophecy,  let  us 
in-ophesy  according  to  the  proportion  of  faitli; 

7  Or  ministry,  let  us  wait  on  our  ministering: 
or  he  that  teacheth,  on  teaching; 

8  Or  he  that  exhorteth,  on  exhortation:  he  that 
givetli,  let  hint  do  it  with  simplicity;  he  that 
ruletli.  with  diligence;  he  that  sheweth  mercy, 
with  cheerfulness. 

9  Let  love  be  without  dissimulation.  Abhor 
that  which  is  evil ;  cleave  to  that  which  is  good. 

10  Be  kindly  affectioned  one  to  another  with 
brothei-ly  love;  in  honour  preferring  one  another; 

11  Not  slothful  in  business;  fervent  in  spirit; 
serving  the  Lord; 

12  Kejoicing  in  hope;  patient  in  tribulation; 
continuing  instant  in  prayer; 

18  Distributing  to  the  necessity  of  saints;  given 
to  hospitality. 

14  Bless  them  which  persecute  you:  bless,  and 
curse  not. 

15  Rejoice  with  them  that  do  rejoice,  and  weep 
with  them  that  weep. 

1(3  Be  of  the  same  mind  one  toward  another. 
Mind  not  high  things,  but  condescend  to  men  of 
low  estate.     Be  not  wise  in  your  own  conceits. 

17  Recompense  to  no  man  evil  for  evil.  Pro- 
vide things  honest  in  the  sight  of  all  men. 

1.^  If  it  be  possible,  as  much  as  lieth  in  you,  live 
peaceably  with  all  men. 

19  Dearly  beloved,  avenge  not  yourselves,  but 
rather  give  place  unto  wrath:  for  it  is  written. 
Vengeance  is  mine ;  I  will  repay,  saith  the  Lord. 

20  Therefore  if  thine  enemy  hunger,  feed  him; 
if  he  thirst,  give  him  drink:  for  in  so  doing  thou 
shalt  heap  coals  of  tire  on  his  head. 

21  Be  not  overcome  of  evil,  but  overcome  evil 
with  good. 


as  we  have  many  members  in  one  body, 
and  all  the  members  have  not  the   same 

5  office :  so  we,  who  are  many,  are  one  body 
in  Christ,  and  severally  members  one  of 

6  another.  And  having  gifts  differing  ac- 
cording to  the  grace  that  was  given  to  us, 
whether  prophecy,  let  us  prophesy  accord- 

7  ing  to  the  proportion  of  '  our  faith ;  or 
ministry,  let  us  give  ourselves  to  our  minis- 

8  try ;  or  he  that  teacheth,  to  his  teaching ;  or 
he  that  exhorteth,  to  his  exhorting:  he 
that  giveth,  let  him  do  it  with  -liberality; 
lie  that  ruleth,    with  diligence;    he  that 

9  sheweth  mercy,  with  cheerfulness.  Let 
love  be  without  hypocrisy.  Abhor  that 
which  is  pvil ;  cleave  to  that  which  is  good. 

10  Li  love  of  the  brethren  be  tenderly  affec- 
tioned one  to  another;  in  honour  prefer- 

11  ring  one  another ;  in  diligence  not  sloth- 
ful; fervent  in  spirit;  serving  ^the  Lord; 

12  rejoicing  in  hope;  patient  in  tribulation; 

13  continuing  stedfastly  in  prayer;  commu- 
nicating to  the  necessities  of  the  saints; 

14  *  given   to    hospitality.     Bless   them   that 

15  persecute  you;  bless,  and  curse  not.  Re- 
joice with  them  that  rejoice;  weep  with 

16  them  that  weep.  Be  of  the  same  mind 
one  toward  another.  Set  not  your  mind 
on  high  things,  but  *  condescend  to  "^  things 
that  are  lowly.     Be  not  wise  in  your  own 

17  conceits.  Render  to  no  man  evil  for  evil. 
Take   thought   for  things   honourable  in 

18  the  sight  of  all  men.  If  it  be  possible,  as 
much  as  in  you  lieth,  be  at  peace  with  all 

19  men.  Avenge  not  yourselves,  beloved, 
but  give  place  unto  "  wrath:  for  it  is  writ- 
ten. Vengeance  belongeth  unto  me;  I  will 

20  recompense,  saitli  theLord.  But  if  thine 
enemy  hunger,  feed  him ;  if  he  thirst,  give 
him  to  drink:  for  in  so  doing  thou  shalt 

21  heap  coals  of  fire  upon  his  head.  Be  not 
overcome  of  evil,  but  overcome  evil  with 
good. 


Or,  the  faith. 


Gr.  singleness.    ^  Some  ancient  authorities  read  the  opportunity, 
carried  away  with.    "  Or,  them.    '  Or,  the  wrath  of  God. 


6.  According  to  the  proportion  of  our  faith.  Tiiis  is  precisely  the  same  as  the  "measure  of  faith" 
just  commented  upon.  The  New-Testament  prophet,  who  was  an  inspired  teacher,  was  to  use  his  prophetic  gift  in 
subservience  to  his  faith,  and  not  his  pride. 

7.  Ministry.  Any  helpful  ministrations  to  the  afflicted  or  to  the  church  in  general,  outside  of  purely  spiritual 
functions.     The  diaconate  in  its  broadest  sense. 

8.  Liberality.  Rather,  "simplicity,"  as  in  Old  Version.  Freedom  from  ostentation.  He  that  ruleth. 
Rather,  "  he  that  presides  "  over  any  church-meeting. 

10.  Preferring.     Rather,  "  leading,"  as  guides  and  examples. 

11.  In  diligence  not  slothful.  Rather,  "  in  diligence  not  burdensome  "  (see  Phil.  3  :1  for  the  same  word  ; 
also  see  Soph.  O.  T.  83-t).     Some  in  their  zeal  would  trouble  and  annoy  the  church. 

13.  Given  to  hospitality.     Literally,  "  pursuing  hospitality;  "  i.e.,  seeking  opportunities  to  be  hospitable. 

14.  Bless  them  that  persecute  you.  There  is  here  another  paronomasia;  as  this  literally  is,  "  Bless  them 
that  pursue  you."  We  may  put  it  thus  :  "  While  you  pursue  after  hospitality  as  a  means  of  showing  your  Christian 
love,  be  full  of  forgiveness  and  kindness  to  those  who  pursue  after  you  in  order  to  gratify  their  malice  upon  you." 

be  led  away  with." 

Literally,  "Give  place  unto  the  wr&ih;  "  i.e.,  of  God.    Leave  vengeance  to 


Coals  of  fire.    The 


of  remorse  and  self-condemnation.     These 


16.  Condescend  to.     Rather, 

19.  Give  place  unto  wrath, 

God's  wrath  (Deut.  32:35). 

20.  Quotation  from  Prov.  25  :21,  22, 
are  not  punitive,  but  reformatory. 

The  Argument  of  this  Chapter.  —  "  Since,  then,  ye  are  shown  to  be  the  objects  of  God's  affectionate  regard,  ye 
should  seek  his  full  and  faithful  service,  and,  as  members  of  Christ's  body,  be  full  of  helpfulness  to  one  another  in 
all  things,  having  humility  and  love  conspicuous  in  your  character." 

357 


Love  is  the  fulfilling 


llOMAXS,    XIII. 


CHAPTER    XIII. 


1.  Subjection,  and  many  other  duties,  we  owe  to  the  magistrates.     8.  Love  is  the  fulfilling  of  the  law.     11, 
tony  and  drunkenness,  and  the  works  of  darkness,  are  out  of  season  in  the  time  of  the  gospel. 


Glut- 


1  Let  every  soul  be  subject  unto  tlie  liigher 
powers.  For  there  is  no  power  but  of  God :  the 
powers  that  be  are  ordained  of  God. 

2  Whosoever  therefore  resisteth  the  power,  re- 
sisteth  the  ordinance  of  God :  and  they  that  resist 
shall  receive  to  themselves  damnation. 

3  For  rulers  are  not  a  terror  to  good  works,  but 
to  the  evil.  Wilt  thou  then  not  be  afraid  of  the 
power  ?  do  that  which  is  good,  and  thou  shalt 
have  praise  of  the  same : 

4  For  he  is  the  minister  of  God  to  thee  for 
good.  But  if  thou  do  that  which  is  evil,  be  afraid; 
ior  he  beareth  not  the  sword  in  vain :  for  he  is  the 
minister  of  God,  a  revenger  to  execute  wrath  upon 
him  that  doeth  evil. 

;')  Wherefore  ye  must  needs  be  subject,  not  only 
for  wrath,  but  also  for  conscience  sake. 

6  For  for  this  cause  pay  ye  tribute  also:  for 
they  are  God's  ministers,  attending  continually 
upon  this  very  thing. 

7  Render  therefore  to  all  their  dues:  tribute  to 
whom  tribute  is  due;  custom  to  whom  custom; 
fear  to  whom  fear ;  honour  to  whom  honour. 

8  Owe  no  man  any  thing,  but  to  love  one 
another:  for  he  that  loveth  another  hath  fulfilled 
the  law. 

9  For  this,  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  kill.  Thou  shalt  not  steal,  thou 
shalt  not  bear  false  witness,  Thou  shalt  not  covet; 
and  if  there  be  any  other  commandment,  it  is 
briefly  comprehended  in  this  saying,  namely,  Thou 
shalt  love  thy  neighbour  as  thyself. 

10  Love  worketh  no  ill  to  his  neighbour:  there- 
fore love  is  the  fulfilling  of  the  law. 

11  And  that,  knowing  the  time,  that  now  it  is 
high  time  to  awake  out  of  sleep:  for  now  is  our 
salvation  nearer  than  when"  we  believed. 

12  The  night  is  far  spent,  the  day  is  at  hand: 
lot  us  therefore  cast  off  the  works  of  darkness, 
and  let  us  put  on  the  armour  of  light. 

i;^  Let  us  walk  honestly,  as  in  the  day;  not  in 
rioting  and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  envying. 


1  Lkt  every  soul  be  in  subjection  to  the 
higher  powers :  for  there  is  no  power  but 
of   God;   and  the  iiowers  that  be  are  or- 

2  dained  of  God.  Therefore  he  that  resist- 
eth the  power,  withstandeth  the  ordinance 
of   God:   and   they   that  withstand   shall 

3  receive  to  themselves  judgement.  For 
rulers  are  not  a  terror  to  the  good  work, 
but  to  the  evil.  And  wouldest  thou  have 
no  fear  of  the  power?  do  that  which  is 
good,  and  thou  shalt  have  praise  from  the 

4  same:  for  Uie  is  a  minister  of  God  to 
thee  for  good.  But  if  thou  do  that  which 
is  evil,  be  afraid ;  for  ^  he  beareth  not  the 
sword  in  vain  :  for  i  he  is  a  minister  of 
God,  an  avenger  for  wrath  to   him  that 

5  doeth  evil.  Wherefore  ye  must  needs  be 
in   subjection,  not  only   because   of    the 

G  wrath,  but  also  for  conscience  sake.  For 
for  this  cause  ye  pay  tribute  also;  for  they 
are  ministers  of  God's  service,  attending 

7  continually  upon  this  very  thing.  Bender 
to  all  their  dues:  tribute  to  whom  tribute 
is  due;  custom  to  whom  custom;  fear  to 
whom  fear;  honour  to  whom  honour. 

8  Owe  no  man  any  thing,  save  to  love  one 
another:  for  he  that  loveth  -^his  neighbour 

9  hath  fulfilled  ^  the  law.  For  this,"  TIiou 
shalt  not  connnit  adultery.  Thou  shalt 
not  kill.  Thou  shalt  not  steal.  Thou  shalt 
not  covet,  and  if  there  be  any  other  com- 
mandment, it  is  summed  up  in  this  word, 
namely,  Thou  shalt  love  thy  neighbour  as 

10  thyself.  Love  worketh  no  ill  to  his  neigh- 
bour: love  therefore  is  the  fulfilment  of 
2  the  law. 

11  And  this,  knowing  the  season,  that  now 
it  is  high  time  for  you  to  awake  out  of  sleep : 
for  now  is  *  salvation   nearer  to   us  than 

12  when  we  first  believed.  The  night  is  far 
spent,  ami  the  day  is  at  hand :  let  us  there- 
fore cast  off  the  works  of  darkness,  and 

13  let  us  put  on  the  armour  of  light.  Let  us 
walk  honestly,  as  in  the  day;  not  in  revel- 
ling and  drunkenness,  not  in  chambering 
and  wantonness,  not  in   strife  and   jeal- 


1  Or,  it.    2  Gr.  the  other.    ^  Or,  law.    *  Or,  our  salvation  nearer  than  ivhen,  etc. 

I.  The  hijsher  powers.  Better,  "  the  higher  authorities,"  or  "  the  supreme  authorities,"  referring,  undoubt- 
edly, to  the  lloman  Government  (see  1  Pet.  2  :  13  for  the  same  word  in  Greek,  translated  "  supreme  "  ).  The  existing 
governmental  authorities  are  not  simply  permiUod  by  Ood,  but  appointed  by  God,  —  ordained  by  him  as  part  of 
his  complete  plau.  God  does  not  give  them  their  character  (as  Nero,  for  cvaraple),  but  he  does  give  them  their 
authority. 

3.  Rulers  are  not,  etc.  A  general  truth,  applicable  even  to  the  worst  governments.  The  exceptions  are  in 
tlie  special  actions  arising  from  personal  entanglements. 

5.  But  also  for  conscience  sake.  Not  only  fear  of  the  ruler's  anger,  but  conscience  toward  God,  whom  he 
in  a  sort  represents,  should  make  you  obey  the  government  (compare  Matt.  22  :  17-21). 

6.  The  divine  sanction  of  government,  not  of  kings  as  such,  is  here  thoroughly  st-ited. 

8.  Read,  "  for  he  that  loveth  the  one  who  is  of  another  stock  hath  fulfilled  the  law"  (see  Luke  10:29,  36,  37, 
Lev.  19::U,  Dent.  10:19).    "His  neighbor  "  is  altogether  a  wrong  translation  here.    "  The  stranger  "  would  be  better. 

9.  Any  other  command nient  regarding  duties  to  man. 

10.  Love  therefore  in  the  fulfilment  of  the  law  by  treating  the  neighbor  as  one's  self. 

II.  An<l  this.  That  is,  "  And  give  heed  to  all  this  exhortation."  Out  <»f  sleep.  Out  of  the  ignorance  and 
spiritual  sloth  of  past  periods.    Salvation.    Rather,  "  the  salvation."    The  salvation  in  its  full  and  final  manifestation. 

12.  The  early  times  are  called  "  night."  and  the  Messianic  times  are  called  "  day."  The  metaphor  is  taken  from 
the  soldiery,  who  engage  in  revelling  at  night,  but  put  on  their  armor  for  the  fight  when  the  day  comes. 

13.  Honestly.    Rather,  "  decently." 


Men  shall  not 


ROMANS,    XIV. 


condemn  one  another 


14  But  put  ye  on  the  Lord  Jesus  Christ,  and  I  14  ousy.  But  put  ye  on  the  Lord  Jesus 
make  not  provision  for  the  flesh,  to  fulfil  the  lusts  Christ,  and  make  not  provision  for  the 
thereof.  \       flesh,  to  fulfil  the  lusts  thereof. 

14.  Put  ye  on  the  Lord  Jesus  Christ.  As  armor.  The  figure  is  continued.  Tlie  soldier  is  to  array  himself 
in  his  armor,  and  give  no  thought  to  his  low  desires. 

The  Argument  of  this  Chapter.  — "In  regurd  to  your  civil  relations,  render  a  hearty  obedience  to  human  law, 
and  let  love  be  the  guiding  principle  of  your  intercourse  with  your  fellow-men.  Let  there  be  no  delay;  for  we  are 
daily  approaching  the  final  consummation,  and  a  holy  preparation  becomes  our  entrance  upon  the  world  of  light." 


CHAPTER    XIV. 


3.  Men  may  not  contemn  nor  condemn  one  the  other  for  things  indifferent :  13.  bnt  take  heed  that  they  give  no 
offence  in  them :  15.  for  that  the  apostle  proveth  unlawful  by  many  reasons. 


1  Hut  that  is  weak  in  the  faith  receive  ye,  but 
not  to  doubtful  disputations. 

2  For  one  believeth  that  he  may  eat  all  things : 
another,  who  is  weak,  eateth  herbs. 

3  Let  not  him  that  eateth  despise  him  that  eat- 
eth not;  and  let  not  him  which  eateth  not  judge 
him  that  eateth :  for  God  hath  received  him. 

4  Who  art  thou  that  judgest  another  man's 
servant  ?  to  his  own  master  he  standeth  or  falleth. 
Yea,  he  shall  be  holden  up:  for  God  is  able  to 
make  him  stand. 

5  One  man  esteemeth  one  day  above  another: 
another  esteemeth  every  day  alike.  Let  every 
man  be  fully  persuaded  in  his  own  mind. 

6  He  that  regardeth  the  day,  regardeth  it  unto 
the  Lord;  and  he  that  regardeth  not  the  day,  to 
the  Lord  he  doth  not  regard  it.  He  that  eateth, 
eateth  to  the  Lord,  for  he  giveth  God  thanks;  and 
he  that  eateth  not,  to  the  Lord  he  eateth  not,  and 
giveth  God  thanks. 

7  For  none  of  us  liveth  to  himself,  and  no  man 
dieth  to  himself. 


1  But  him  that  is  weak  in  faith  receive 

2  ye,  yet  not  i  to  doubtful  disputations.  One 
man  hath  faith  to  eat  all  things:   but  he 

3  that  is  weak  eateth  herbs.  Let  not  him 
that  eateth  set  at  nought  him  that  eateth 
not;  and  let  not  him  that  eateth  not  judge 
him  that  eateth:   for  God  hath  received 

4  him.  Who  art  thou  that  judgest  the  ^  ser- 
vant of  another  ?  to  his  own  lord  he  stand- 
eth or  falleth.  Yea,  he  shall  be  made  to 
stand;  for  the  Lord  hath  power  to  make 

5  him  stand.  One  man  esteemeth  one  day 
above  another:  another  esteemeth  every 
day  alike.     Let  each  man  be  fully  assured 

6  in  his  own  mind.  He  that  regardeth  the 
day,  regardeth  it  imto  the  Lord:  and  he 
that  ealeth,  eateth  unto  the  Lord,  for 
he  giveth  God  thanks ;  and  he  that  eateth 
not,   unto  the  Lord  lie   eateth  not,   and 

7  giveth  God  thanks.  For  none  of  us  liveth 
to   himself,   and   none   dieth   to   himself. 

8  For  whether  we   live,   we   live   unto   the 


Or,  for  decisionit  of  doubt.    -  Gr.  household-servant. 


1.  But  him  that  is  weak,  etc.  The  connection  with  the  last  chapter  is  this:  "Ye  are  to  give  no  regard  to 
the  desires  of  the  flesh,  hut  do  not,  in  consequence  of  your  strong  faith,  forget  to  deal  prudently  and  tenderly  with 
one  of  weak  faith."  Receive  ye  to  Christian  fellowship.  Not  to  doubtful  disputations.  Not  to  analyses  of 
reasonings.     A  new  Christian  is  not  to  be  introduced  to  nice  questions  of  casuistry. 

2.  He  that  is  weak  eateth  herbs.  Ilis  weak  faith  led  him  to  consider  the  eating  of  flesh  as  tantamount  to 
offering  worship  to  the  idol  to  which  the  animal  had  been  presented  at  its  slaughter.  Probably  the  most  of  the  flesh 
sold  in  the  markets  of  Home  had  thus  been  offered  to  some  pagan  god  or  goddess.  Faith  would  allow  a  Christian  to 
eat  it,  nevertheless;  but  a  weak  faith  would  prefer  to  eat  herbs  for  fear  of  contamination. 

3.  The  man  of  faith  must  not  despise  the  man  of  weak  faith  because  he  eats  herbs  only.  And,  on  the  other 
hand,  the  man  of  weak  faith  must  not  judge  the  man  of  faith  because  he  eats  the  flesh  that  has  been  offered  to  idols. 
For  God  hath  received  him  to  the  divine  fellowship  (1  John  1:3).  The  "  him  "  refers  to  the  "  him  that  eateth." 
The  expostulation  in  the  next  verse  is  with  the  weak  one  who  judges  him. 

4.  Who  art  thou  that  judgest,  etc.  Addressed  to  the  weak  one  who  judges  the  strong  one.  The  judging, 
of  course,  is  in  things  indifferent,  —  things  in  regard  to  which  there  is  no  command  of  God.  If  a  man  is  guilty  of 
murder  or  robbery,  we  cannot  help  judging  him,  or,  rather,  we  cannot  help  recognizing  God's  judgment  of  him. 
But,  when  God  has  given  no  command,  we  are  not  to  judge  another  Christian.  He  is  Christ's  servant,  not  ours;  and 
we  are  not  to  make  laws  for  him,  and  then  judge  him  for  breaking  our  laws.  Yea,  he  shall  be  made  to  stand. 
The  Lord  will  see  to  it  that  his  servant  stands,  defended  against  all  carping  and  criticism  in  things  indifferent. 

5.  One  man  esteemeth  one  day  above  another,  etc.  Rather,  "one  man  separates  (as  holy)  one  day  in 
comparison  with  another;  another  separates  (as  holy)  every  day."  The  verb  is  used  by  a  species  of  zeugma  or 
syllepsis. 

6.  He  that  regardeth  the  day.  This  is  the  weak  faith.  It  is  faith,  and  should  be  respected.  The  opposite 
case  ("he  that  regardeth  not  the  day")  is  omitted  with  the  best  MSS.  It  was  probably  introduced  to  make  the 
rhetoric  symmetrical.  But  a  man  not  regarding  a  holy  day  could  scarcely  be  said  to  non-regard  it  unto  the  Lord. 
The  negative  of  the  other  action  (eating)  is  different.  The  man  who  eats  not  practises  that  abstinence  for  the  purpose 
of  pleasing  the  Lord,  but  the  man  who  refuses  to  keep  the  holy  days  does  not  so  refuse  in  order  to  please  the  Lord. 
He  has  no  such  positive  aim  in  the  matter. 

7.  This  conscientious  reference  of  all  actions  to  God  is  most  proper,  for  none  of  us  liveth  to  himself,  etc. 

8.  We  are  the  Lord's,  and  therefore  all  our  conduct  has  relation  to  him.  The  "therefore"  of  the  text  is  not 
causal,  but  inferential. 


Every  one  shall  give 


ROMANS,    XIV 


accotmt  of  himself  to  God, 


8  For  whether  we  live,  we  live  unto  the  Lonl; 
and  whether  we  die,  we  die  nnto  the  Lord :  whether 
we  live  therefore,  or  die,  we  are  the  Lord's. 

9  For  to  this  end  Christ  both  died,  and  rose, 
and  revived,  that  he  might  be  Lord  both  of  the 
dead  and  living. 

10  But  why  dost  thou  judge  thy  brother?  or 
why  dost  thou  set  at  nought  thy  brother  ?  for  we 
shall  all  stand  before  the  judgment  seat  of  Christ. 

11  For  it  is  written.  As  1  live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue 
shall  confess  to  God. 

1 2  So  then  every  one  of  us  shall  give  accoimt  of 
himself  to  God. 

13  Let  us  not  therefore  judge  one  another  any 
more:  but  judge  this  rather,  that  no  man  put  a 
stumblingblock  or  an  occasion  to  fall  in  his  broth- 
er's way. 

14  I  know,  and  am  persuaded  by  the  Lord 
Jesus,  that  t/iere  is  nothing  unclean  of  itself:  but 
to  him  that  esteemeth  any  thing  to  be  unclean,  to 
him  it  is  unclean. 

15  But  if  thy  brother  be  grieved  with  thy  meat, 
now  walkest  thou  not  charitably.  Destroy  not 
him  with  thy  meat,  for  whom  Christ  died. 

IT)  Let  not  then  your  good  be  evil  spoken  of: 

17  For  the  kingdom  of  God  is  not  meat  and 
drink;  but  righteousness,  and  peace,  and  joy  in 
the  Holy  Ghost. 

18  For  he  that  in  these  things  serveth  Christ  is 
accejjtable  to  God,  and  approved  of  men. 

19  Let  us  therefore  follow  after  the  things  which 
make  for  peace,  and  things  wherewith  one  may 
edify  another. 

20  For  meat  destroy  not  the  work  of  God.  All 
things  indeed  are  pure;  but  it  is  evil  for  that  man 
who  eateth  with  offence. 

21  It  is  good  neither  to  eat  flesh,  nor  to  drink 
wine,  nor  anj/  thing  whereby  thy  brother  stum- 
bleth,  or  is  offended,  or  is  made  weak. 

22  Hast  thou  faith  ?  have  it  to  thyself  before 
God.  Happy  is  he  that  condemneth  not  himself 
in  that  thing  which  he  alloweth. 


Lord;  or  whether  we  die,  we  die  imto 
the  Lord:  whether  we  live  therefore,  or 
9  die,  we  are  the  Lord's.  For  to  this  end 
Christ  died,  and  lived  (cjain,  that  he  might 
be  Lonl  of  botli  tlic  dead  and  the  living. 

10  But  thou,  why  dost  tliou  judge  thy  broth- 
er ?  or  thou  again,  why  dost  thou  set  at 
nought  thy  brother  ?  for  we  shall  all  stand 

11  before  the  judgement-seat  of  God.  For 
it  is  written. 

As  I  live,  saith  the  Lord,  to  me  every 

knee  shall  bow, 
And  every  tongue  shall  ^  confess  to  God. 

12  So  then  each  one  of  us  shall  give  account 
of  himself  to  God. 

13  Let  us  not  therefore  judge  one  another 
any  more:  but  judge  ye  this  rather,  that 
no  man  put  a  stumblingblock  in  his 
brother's  way,  or  an  occasion  of  falling. 

14  I  know,  and  am  persuaded  in  the  Lord 
Jesus,  that  nothing  is  unclean  of  itself: 
save  that  to  him  who  accounteth  any  thing 

15  to  be  unclean,  to  him  it  is  unclean.  For 
if  because  of  meat  thy  brother  is  grieved, 
thou  walkest  no  longer  in  love.  Destroy 
not  with  thy  meat  him  for  whom  Christ 

16  died.      Let   not   then   your  good   be   evil 

17  spoken  of:  for  the  kingdom  of  God  is  not 
eating  and  drinking,  but  righteousness  and 

18  peace  and  joy  in  the  Holy  Ghost.  For  he 
that  herein  serveth  Christ  is  well-pleasing 

19  to  God,  and  approved  of  men.  So  then 
2  let  us  follow  after  things  which  make  for 
peace,  and  things  whereby  we  may  edify 

20  one  another.  Overthrow  not  for  meat's 
sake  the  work  of  God.  All  things  indeed 
are  clean;  howbeit  it  is  evil  for  that  man 

21  who  eateth  with  offence.  It  is  good  not 
to  eat  flesh,  nor  to  drink  wine,  nor  to  do 
any  thin;/  whereby  thy  brother  stumbleth,^ 

22  The  faith  which  thou  hast,  have  thou  to 
thyself  before  God.  Happy  is  he  that 
judgeth  not  himself  in  that  which  he  *ap- 

23  proveth.    But  he   that  doubteth  is  con- 


praise.    ^  Many  ancient  authorities  read  ice  follow,    s  Many  ancient  authoiities  add  or  is  offended,  or  is 
weak.    *  Or,  putteth  to  the  test. 


9.  Christ's  deatli  and  resurrection  formed  one  work  by  wliich  he  became  the  Lord  of  all  believers,  whether  dead 
or  alive.     The  lordship  here  is  the  acknowledged  and  accepted  lordship  of  Jesus  as  the  Lord  of  salvation. 

10.  Thou  — thou  again.     The  first  is  addressed  to  the  weak  brother;  the  second,  to  the  strong  brother. 

11.  lea.  45:23. 

13.  He  now  turns  to  address  the  strong  brother.  The  "  jndsje"  here  may  include  the  "despising"  the  weak 
brother,  as  well  as  the  weak  brother's  judging  the  strong.  The  two  .actions  are  included  under  one  term,  for  they 
are  both  alike  judgments.  An  occasion  of  falling.  Here,  where  a  distinction  is  made  between  the  two  Greek 
words,  we  may  render  this  latter  one  "a  trap  "  or  "  a  snare." 

14.  Unclean.  In  each  case,  it  is  literally  "common." 

1.5.  For.  This  word  refers  to  verse  13,  the  fourteenth  verse  being  interjected.  Is  grieved.  Not  "is  angry," 
or  "  is  inimical."  The  reference  is  to  a  sad  and  sorrowing  heart,  not  to  an  angry  temper  which  pretends  sorrow  as 
more  seemly  and  becoming.     Destroy  not.     Do  not  imperil  his  soul.     The  destruction  of  the  soul  is  intended. 

Ifi.  Your  good.  That  which  in  you  personally,  without  regard  to  others,  is  good  (i.e.,  the  eating  of  the 
flesh). 

17.  Is  not  eating  and  drinking.  We  can,  therefore,  afford  not  to  be  strenuous  one  way  or  another  in  such 
matters.  God's  kingdom  has  as  its  true  elements  no  external  thing,  but  a  spiritual  righteousness,  from  which  comes 
peace  to  the  soul,  out  from  which  peace  again  springs  up  an  unspeakable  joy,  — all  derived  from  the  soul's  position 
in  the  Holy  Spirit. 

19.  Let  us  seek,  therefore,  this  peace  and  growth  out  of  a  true  righteousness,  not  contending,  yea  or  nay,  on 
mere  external  matters. 

20.  With  oirence.    Rather,  "in  a  way  to  cause  stumbling." 

21.  Stumbleth.     As  explained  throughout  this  context,  "  falleth  from  his  Christian  faith." 

22.  Happy  is  he  that  judgeth  not  himself  in  that  which  he  approvetli.  The  Christian  who  has  a 
clear  view  of  privilege  in  Christ,  and  of  freedom  from  legal  trammels,  Is  a  happy  man.  In  these  indifferent  matters 
which  he  approves,  he  is  not  called  to  .ict  as  judge  upon  himself. 

23.  On  the  other  hand,  if  a  Christian  who  has  no  clear  view  of  privilege,  but  doubts  if  he  can  rightly  oat  the 
flesh  that  is  ceremonially  unclean,  should,  nevertheless,  eat  the  flesh,  he  is  both  judged  and  condemned  in  his  own 


The  strong  must 


ROMANS,    XY 


bear  with  the  weak. 


23  And  he  that  doubteth  is  damned  if  he  eat,  I 
because  he  eateth  not  of  faith:  for  whatsoever  is 
not  of  faith  is  sin.  I 


denined  if  he  eat,  because  he  eateth  not  of 
faith;  and  whatsoever  is  not  of  faith  is 
sin.i 


Many  authorities,  some  ancient,  insert  here  chap.  16  : 25-27. 


conscience,  when,  in  spite  of  himself,  he  is  obliged  to  be  judge  upon  himself.    Every  action  which  our  faith  cannot 
approve  is  sinful. 

The  Argument  of  thin  Chapter.  —  "Be  careful,  while  you  rightly  consider  the  uncleanness  of  meats  in  the 
Mosaic  law  to  be  now  obliterated,  to  avoid  using  this  liberty  to  the  spiritual  ruin  of  any  conscientious  but  weak 
brother  who  has  not  yet  appreciated  the  release  from  the  old  law." 


CHAPTER    XV. 


1.  The  strong  mnst  bear  with  the  weak.  2.  We  may  not  please  onrselves,  3.  for  Christ  did  not  so,  7.  but 
receive  one  the  other,  as  Christ  did  ns  all,  8.  both  Jews  9.  and  Gentiles.  15.  Paul  excuseth  his  writing, 
28.  and  promiseth  to  see  them,  30.  and  reqnesteth  their  prayers. 


1  We  then  that  are  strong  ought  to  bear  the 
infirmities  of  the  weak,  and  not  to  please  ourselves. 

2  Let  every  one  of  us  please  his  neighbour  for 
his  good  to  edification. 

3  For  even  Clirist  pleased  not  himself;  but,  as 
it  -is  written,  The  reproaches  of  them  that  re- 
proached thee  fell  on  me. 

4  For  whatsoever  things  were  written  aforetime 
were  written  for  our  learning,  that  we  tlirough 
patience  and  comfort  of  the  scriptures  might  have 
hope. 

5  Now  the  God  of  patience  and  consolation 
grant  you  to  be  likeminded  one  toward  another 
according  to  Christ  .Jesus : 

6  That  ye  may  with  one  mind  and  one  mouth 
glorify  God,  even  the  Father  of  our  Lord  Jesus 
Christ. 

7  Wherefore  receive  ye  one  another,  as  Christ 
also  received  us  to  the  glory  of  God. 

8  Xow  I  say  that  Jesus  Christ  was  a  minister  of 
the  circumcision  for  the  truth  of  God,  to  confirm 
the  promises  made  tmto  the  fathers: 

9  And  that  the  Gentiles  might  glorify  God  for 
his  mercy;  as  it  is  written,  For  this  cause  I  will 
confess  to  thee  among  the  Gentiles,  and  sing  mito 
thy  name. 

10  And  again  he  saith.  Rejoice,  ye  Gentiles, 
with  his  people. 

11  And  again,  Praise  the  Lord,  all  ye  Gentiles; 
and  laud  him,  all  ye  people. 

12  And  again,  Esaias  saith,  There  shall  be  a 
root  of  Jesse,  and  he  that  shall  rise  to  reign  over 
the  Gentiles ;  in  him  shall  the  Gentiles  trust. 


1  Now  we  that  are  strong  ought  to  bear 
the   infirmities  of  the  weak,  and   not  to 

2  please  ourselves.  Let  each  one  of  us 
please   his   neighbour  for  that  which  is 

3  good,  unto  edifying.  For  Christ  also 
pleased  not  himself;  but,  as  it  is  written. 
The  reproaches  of  them  that  reproached 

4  thee  fell  upon  me.  For  whatsoever  things 
were  written  aforetime  were  written  for 
our  learning,  that  through  patience  and 
through    comfort    of    the    scriptures   we 

5  might  have  hope.  Now  the  God  of  pa- 
tience and  of  comfort  grant  you  to  be  of 
the  same  mind  one  with  another  according 

6  to  Christ  Jesus  :  that  with  one  accord  ye 
may  with  one  mouth  glorify  the  God  and 

7  Father  of  our  Lord  Jesus  Christ.  Where- 
fore receive  ye  one  another,  even  as  Christ 
also  received  ^  you,  to  the  glory  of  God. 

8  For  I  say  that  Christ  hath  been  made  a 
minister  of  the  circumcision  for  the  truth 
of  God,  that  he  might  confirm  the  prom- 

9  ises  given  unto  the  fathers,  and  that  the 
Gentiles  might  glorify  God  for  his  mercy; 
as  it  is  written, 

Therefore  will  I  -  give  praise  unto  thee 

among  the  Gentiles, 
And  sing  unto  thy  name, 

10  And  again  he  saith, 

Rejoice,  ye  Gentiles,  with  his  people. 

11  And  again, 

Praise  the  Lord,  all  ye  Gentiles; 
And  let  all  the  peoples  praise  him, 

12  And  again,  Isaiah  saith. 

There  shall  be  the  root  of  Jesse, 


I  Some  ancient  authorities  read  us.    -  Or,  confess. 


-.0  wait  patiently  until  we 
God  alone  can  give  the 


1.  Here  is  the  Golden  Rule  of  living  for  others. 

8.  Unto  edifying.  To  the  building-up  of  his  life  of  faith  in  Christ. 

3.  Ps.  69  : 9. 

4.  For  introduces  the  reason  for  quoting  the  psalm.    The  Scriptures  encourage  us 
reach  a  day  of  full  liberty  in  action  as  in  thought. 

5.  The  God  of  the  patience  needed  and  the  comfort  (encouragement)  given, 
patience,  as  he  it  is  who  has  given  in  his  Word  the  encouragement. 

6.  7.  The  union  of  love  will  prevent  all  this  false  judging  and  contempt. 

8.  All  this  entreaty  to  give  up  rights  for  peace'  sake,  and  to  cease  from  judging  in  things  Indifferent,  arose  from 
the  Jewish  jealousy  of  the  Gentile  freedom  (in  the  Christian  church)  in  eating  and  drinking.  Hence  the  apostle  here 
speaks  of  Christ  as  ministering  to  the  .Tews  (the  circumcision),  to  fulfil  the  promises,  and  also  to  the  Gentiles,  to  show 
them  mercy.    The  two  are  one  before  Christ,  and  should  not  be  harsh  to  one  another. 

9.  Ps.  18:49. 

10.  Deut.  32  :  43. 

11.  Ps.  117:1. 
18.  lea.  11 :  10. 


861 


The  extensiveness 


ROMANS,    XV. 


Paul's  preaching, 


13  Now  the  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  ye  may  abound  in 
hope,  through  the  power  of  the  Holy  Ghost. 

14  And  I  myself  also  am  persuaded  of  you,  my 
brethren,  that  ye  also  are  full  of  goodness,  filled 
with  all  knowledge,  able  also  to  admonish  one 
another. 

15  Nevertheless,  brethren,  I  have  written  the 
more  boldly  unto  you  in  some  sort,  as  putting  you 
in  mind,  because  of  the  grace  that  is  given  to  me 
of  God, 

16  That  I  should  be  the  minister  of  Jesus  Christ 
to  the  Gentiles,  ministering  the  gospel  of  God, 
that  the  offering  up  of  the  Gentiles  might  be 
acceptable,  being  sanctified  by  the  Holy  Ghost. 

17  I  have  therefore  whereof  I  may  glory  through 
Jesus  Christ  in  those  things  which  i)ertain  to  God. 

18  For  I  will  not  dare  to  speak  of  any  of  those 
things  which  Christ  hath  not  wrought  by  me,  to 
make  the  Gentiles  obedient,  by  word  and  deed, 

19  Through  mighty  signs  and  wonders,  by  the 
power  of  the  Spirit  of  God  ;  so  that  from  Jeru- 
salem, and  round  about  unto  Tllyricum,  I  have 
fully  preached  the  gospel  of  Christ. 

20  Yea,  so  have  I  strived  to  preach  the  gospel, 
not  where  Christ  was  named,  lest  I  should  build 
upon  another  man's  foundation: 

21  But  as  it  is  written,  To  whom  he  was  not 
spoken  of,  they  shall  see :  and  they  that  have  not 
heard  shall  understand. 

22  F'or  which  cause  also  I  have  been  much 
hindered  from  coming  to  you. 

2.3  But  now  having  no  more  place  in  these  parts, 
and  having  a  great  desire  these  many  years  to 
come  unto  you; 

24  Whensoever  I  take  my  journey  into  Spain,  I 
will  come  to  you:  for  I  trust  to  see  you  in  my 
journey,  and  to  be  brought  on  my  way  thitherward 
by  you,  if  first  I  be  somewhat  filled  with  your 
company. 

25  But  now  I  go  unto  Jerusalem  to  minister 
unto  the  saints. 

26  For  it  hath  pleased  them  of  Macedonia  and 
Achaia  to  make  a  certain  contribution  for  the  poor 
saints  which  are  at  Jerusalem. 

27  It  hath  pleased  them  verily;  and  their  debtors 
they  are.  For  if  the  Gentiles  have  been  made 
partakers  of  their  spiritual  things,  their  duty  is 
also  to  minister  unto  them  in  carnal  things. 

28  When  therefore  I  have  performed  this,  and 
have  sealed  to  them  this  fruit,  I  will  come  by  you 
into  Spain. 

29  And  I  am  sure  that,  when  I  come  unto  you, 
I  shall  come  in  the  fulness  of  the  blessing  of  the 
gospel  of  Christ. 


And   he  that  ariseth  to  rule   over  the 

Gentiles; 
On  him  shall  the  Gentiles  hope. 
1.3  Now  the  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  ye  may  abound 
in  hope,  in  the  power  of  the  Holy  Ghost. 

14  And  I  myself  also  am  persuaded  of  you, 
my  brethren,  that  ye  yourselves  are  full 
of   goodness,    filled   with   all   knowledge, 

15  able  also  to  admonish  one  another.  But 
I  write  the  more  boldly  unto  you  in  some 
measure,  as  putting  you  again  in  remem- 
brance,  because   of    the   grace   that  was 

16  given  me  of  (iod,  that  I  should  be  a  min- 
ister of  Christ  Jesus  unto  the  Gentiles, 
1  ministering  the  gospel  of  God,  that  the 
offering  up  of  tlic  (Jentiles  might  be  made 
acceptable,  being  sanctified   by  the  Holy 

17  Ghost,  I  have  therefore  my  glorying  in 
Christ  Jesus  in  things  pertaining  to  God. 

18  For  I  will  not  dare  to  speak  of  any  -  things 
save  those  which  Christ  wrought  through 
me,  for  the  obedience  of  the  (ientiles,  by 

19  word  and  deed,  in  the  power  of  signs  and 
wonders,  in  the  power  of  ^  the  Holy  Ghost; 
so  that  from  Jerusalem,  and  round  about 
even  unto  lllyricum,  I  have  *  fully  preached 

20  the  gospel  of  Christ ;  yea,  ^  making  it  my 
aim  so  to  preach  the  gospel,  not  where 
Christ  was  already  named,  that  I  might 
not  build  upon  another  man's  foundation ; 

21  but,  as  it  is  written. 

They  shall  see,  to  whom  no  tidings  of 
him  came, 

And  they  who  have  not  heard  shall  un- 
derstand. 

22  Wherefore  also  I  was  hindered  these 

23  many  times  from  coming  to  you :  but  now, 
having  no  more  any  place  in  these  regions, 
and  having  these  many  years  a  longing  to 

24  come  unto  you,  whensoever  1  go  unto 
Spain  (for  I  hope  to  see  you  in  my  journey, 
and  to  be  brought  on  my  way  thitherward 
by  you,  if  first  in  some  measure  I  shall 
have  been   satisfied  with   your  company) 

25  — but  now,  I  say,  I  go  unto  Jerusalem, 

26  ministering  luito  the  saints.  For  it  hath 
been  the  good  pleasure  of  Macedonia  and 
Achaia  to  make  a  certain  contribution  for 
the  poor  among  the   saints   that  are  at 

27  Jerusalem.  Yea,  it  hath  been  their  good 
pleasure;  and  their  debtors  they  are.  For 
if  the  Gentiles  have  been  made  partakers 
of  their  spiritual  things,  they  owe  it  to 
them  also  to  minister  unto  them  in  carnal 

28  things.  When  therefore  I  have  accom- 
plished this,  and  have  sealed  to  them  this 
fruit,  I  will   go   on   by  you  unto   Spain. 


1  Gr.  ministering  in  mcriflce.    ^  Gr.  of  those  things  which  Christ  wrought  not  through  me.    "  Many  aucient  authoii- 
ties  read  the  Spirit  of  God.    Oue  reacfs  the  Spirit.    *  Gr.  /u/fllled.     "  Or.  being  ambitious. 

13.  Now,  may  God,  whose  Word  gives  you  hope  of  a  perfect  future,  fill  you  with  all  joy  at  the  prospect,  and  with 
consequent  peace  derived  from  the  firm  grasp  of  your  faith,  so  that  your  hope  may  be  a  most  fruitful  one  by  the 
power  of  God's  Spirit  granted  you,  to  whom  alone  can  all  these  spiritual  comforts  be  referred!  " 

14.  I  myself  also,  as  well  as  your  other  friends.     Ye  yourselves,  as  well  as  other  Christians. 

16.  Offering  up.  Belter,  simply  "  offering."  The  word  Is  contrasted  with  "  sacrifice  "  (see  Heb.  10  : 6).  The 
offering  of  the  Gentiles  is  likened  to  the  minchah,  or  meat-offering,  which  had  not  the  sacrificial  element  in  it,  but 
represented  a  consecration  to  God  by  the  Spirit. 

19.  In  the  power  of  the  Holy  Ghost.  Epexegetlcal  of  the  preceding  clause.  lllyricum  lay  along  the 
east  side  of  the  Adriatic,  north  of  Macedonia. 

21.  Isa.  52:15. 

23.  Place;  i.e.,  place  unvlsited  by  the  gospel.    These  reffions.    Greece. 

85.  But  now.    Repeated  again  from  verse  2.3,  on  account  of  the  long  parenthesis. 

27.  Their  (the  saints  at  Jerusalem)  debtors  they  (the  Macedonians  and  Achalans)  are. 

362 


Paul  sendeth 


ROMANS,    XVT. 


divers  salutations. 


30  Xow  I  beseech  you,  brethren,  for  the  Lord 
Jesus  Christ's  sake,  and  for  the  love  of  the  Spirit, 
that  ye  strive  together  with  me  in  your  prayers  to 
God  for  me ; 

31  That  I  may  be  delivered  from  them  that  do 
not  believe  in  Judita;  and  that  my  service  which 
/  Imce  for  Jerusalem  may  be  accepted  of  the 
saints; 

82  That  I  may  come  unto  you  with  joy  by  the 
will  of  God,  and  may  with  you  be  refreshed. 

33  Now  the  God  of  peace  he  with  you  all. 
Amen. 


29  And  I  know  that,  when  I  come  unto  you, 
I  shall  come  in  the  fulness  of  the  blessing 
of  Christ. 

30  Now  I  beseech  you,  brethren,  by  our 
Lord  Jesus  Christ,  and  by  the  love  of  the 
Spirit,  that  ye  strive  together  with  me  in 

31  your  prayers  to  God  for  me ;  that  I  may 
be  delivered  from  them  that  are  disobedi- 
ent in  Judaea,  and  Uiat  my  ministration 
which  I  have  for  Jerusalem  may  be  ac- 

32  ceptable  to  the  saints;  that  I  may  come 
unto  you  in  joy  through  the  will  of  God, 

33  and  together  with  you  find  rest.  Now  the 
God  of  peace  be  with  you  all.     Amen. 


30.  Strive  together  with  me  in  your  prayers.     The  Greek  verb  is  Hynagonieomai,  but  is  not  at  all  our 

agonize  with.    It  is  as  the  translation  shows,  "  Strive  together  with  ;  "  and  the  figure  is  that  of  the  Grecian  games, 
where  the  combatants  rejoiced  in  the  strife.    It  is  a  healthy,  happy  striving,  and  not  our  English  "  agony." 

The  Argument  of  this  Chapter.  —  "  And  not  only  in  the  matter  of  meat,  but  in  all  things,  we  should  deny  ourselves 
for  our  brother's  benefit,  as  Christ  did  for  us,  both  Jews  and  Gentiles." 


CHAPTER   XVI. 


3.  Paul  willeth  the  brethren  to  greet  many,  17.  and  adviseth  them  to  take  heed  of  those  which  cause  dissension 
and  offences,  21.  and  after  sundry  salutations  endeth  with  praise  and  thanks  to  God. 


1  I  COMMEND  unto  you  Phebe  our  sister,  which 
is  a  servant  of  the  church  which  is  at  Cenchrea: 

2  That  ye  receive  her  in  the  Lord,  as  becometh 
saints,  and  that  ye  assist  her  in  whatsoever  busi- 
ness she  hath  need  of  you :  for  she  hath  been  a 
succourer  of  many,  and  of  myself  also. 

3  Greet  Priscilla  and  Aquila  my  helpers  in 
Christ  Jesus: 

4  Who  have  for  my  life  laid  down  their  own 
necks:  unto  whom  not  only  I  give  thanks,  but 
also  all  the  churches  of  the  Gentiles. 

5  Likewise  yreet  the  church  that  is  in  their 
house.  Salute  my  well  beloved  Epajuetus,  who  is 
the  firstfruits  of  Achaia  unto  Christ. 

6  Greet  Mary,  who  bestowed  much  labour  on  us. 

7  Salute  Andronicus  and  Junia,  my  kinsmen, 
and  my  fellowprisoners,  who  are  of  note  among 
the  apostles,  who  also  were  in  ("hrist  before  me. 

8  Greet  Amplias  my  beloved  in  the  Lord. 

9  Salute  Urbane,  om-  helper  in  Christ,  and 
Stachys  my  beloved. 


1  I  COMMEND  unto  you  Phoebe  our  sister, 
who  is  a  1  servant  of  the  church  that  is 

2  at  Cenchreae  :  that  ye  receive  her  in  the 
Lord,  worthily  of  the  saints,  and  that  ye 
assist  her  in  whatsoever  matter  she  may 
have  need  of  you:  for  she  herself  also 
hath  been  a  succourer  of  many,  and  of 
mine  own  self. 

3  Salute  Prisca   and   Aquila  my    fellow- 

4  workers  in  Christ  Jesus,  who  for  my  life 
laid  down  their  own  necks;  unto  whom 
not  only  I  give  thanks,  but  also  all  the 

5  churches  of  the  Gentiles :  and  salute  the 
church  that  is  in  their  house.  Salute 
Epienetus  my  beloved,   who  is  the  first- 

6  fruits  of  Asia  unto  Christ.     Salute  Mary, 

7  who  bestowed  much  labour  on  you.  Salute 
Andronicus  and  "Junias,  my  kinsmen, 
and  ray  fellow-prisoners,  who  are  of 
note  among  the  apostles,  who  also  have 

8  been  in  Christ  before  me.     Salute  Ampli- 


Or,  deaconess.    ^  Or,  Junia. 


1.  Phoebe  was  probably  the  bearer  of  this  letter  to  Rome,  or  in  the  company  of  those  that  bore  it.  Our  sister. 
In  grace.  A  servant.  Literally,  "  a  deacon  "  (deaconess).  One  who  had  official  church.duties  in  things  temporal. 
The  deaconship  was  probably  at  this  time  not  a  thoroughly  defined  office.  Any  recognized  helper  in  the  work  of  the 
church  was  known  as  a  deacon.  Cenchrese.  The  eastern  port  of  Corinth.  It  was  from  Corinth  that  Paul  sent 
this  Epistle. 

3.  Assist —  succourer.  "Words  of  the  same  root  in  Greek,  "  Do  you  assist  her,  for  she  has  assisted  many." 
Phoebe  may  have  had  business  relations  with  Rome  which  took  her  there.  Her  help  of  the  many  and  of  Paul  had 
been  in  her  exercise  of  the  diaconate. 

3.  Prisca  and  Aquila.  Prisca  is  an  abbreviated  form  of  Priscilla;  and,  at  the  same  time,  Priscilla  is  a  diminu- 
tive of  Prisca  (Acts  18  :  2).  They  may  have  gone  to  Rome  to  resume  their  occupation  there,  and  as  substitutes  for 
Paul  when  he  was  detained. 

4.  For  my  life.     The  incident  referred  to  is  unknown. 

5.  The  church  that  is  in  their  house.  Churches  met  in  private  houses,  probably,  throughout  the  apostolic 
age.  The  firstfruits  of  Asia.  The  first  convert  in  proconsular  Asia  after  the  gospel  had  been  proclaimed 
there. 

7.  My  kinsmen.  There  are  six  persons  in  this  chapter  called  by  Paul  his  kinsmen.  They  are,  Andronicus, 
Junias,  Herodion,  Lucius,  .Jason,  Sosipater.  As  he  would  hardly  call  them  kinsmen  as  Jetcs,  and  omit  the  title  with 
the  names  of  Aquila  and  Priscilla,  we  must  believe  that  these  were  literally  relatives  of  the  apostle. 


363 


Paul's  salutation 


ROMANS,    XVI. 


and  thanksgiving, 


10  Salute  Apellos  approve.l  in  Christ.  Salute 
them  which  are  of  Aristobulus'  household. 

11  Salute  Herodion  my  kinsman.  Greet  them 
that  be  of  the  household  of  Narcissus,  which  are 
in  the  Lord. 

12  Salute  Tryphena  and  Trypliosa,  who  labour 
in  the  Lord.  Salute  the  beloved  Persis,  which 
laboured  much  in  the  Lord. 

13  Salute  Kufus  chosen  in  the  Lord,  and  his 
mother  and  mine. 

14  Salute  Asyncritus,  Phlcgon,  Hermas,  Patro- 
bas,  Hermes,  and  the  brethren  which  are  with 
them. 

1.5  Salute  Philologus,  and  Julia,  Nereus,  and  his 
sister,  and  Olympas,  and  all  the  saints  which  are 
with  them. 

16  Salute  one  another  with  an  holy  kiss.  The 
churches  of  Christ  salute  you. 

17  Now  I  beseech  you,  brethren,  mark  them 
which  cause  divisions  and  oiTences  contrary  to  the 
doctrine  which  ye  have  learned ;  and  avoid  them. 

18  For  they  that  are  such  serve  not  our  Lord 
Jesus  Christ,  but  their  own  belly;  and  by  good 
words  and  fair  speeches  deceive  the  hearts  of  the 
simple. 

19  For  yoiu-  obedience  is  come  abroad  unto  all 
v)en.  I  am  glad  therefore  on  your  behalf:  but 
yet  I  would  have  you  wise  unto  that  which  is 
good,  and  simple  concerning  evil. 

20  And  the  God  of  peace  shall  bruise  Satan 
under  your  feet  shortly.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you.     Amen. 

21  Timotheus  my  workfellow,  and  Lucius,  and 
Jason,  and  Sosipater,  my  kinsmen,  salute  you. 

22  I  Tertius,  who  wrote  this  epistle,  salute  you 
in  the  Lord. 

28  Gains  mine  host,  and  of  the  whole  church, 
saluteth  you.  Erastus  the  chamberlain  of  the 
city  saluteth  you,  and  Quartus  a  brother. 

24  The  grace  of  our  Lord  Jesus  Christ  be  with 
you  all.     Amen. 

2.5  Now  to  him  that  is  of  power  to  stablish  you 
according  to  my  gospel,  and  the  preaching  of  Jesus 
Christ,  according  to  the  revelation  of  the  mystery, 
which  was  kept  secret  since  the  world  began, 


9  atus   my    beloved   in   the   Lord.      Salute 
Urbanus  our  fellow-worker  in  ('hrist,  and 

10  Stachys  my  beloved.  Salute  Apelles  the 
approved  in  Christ.     Salute  them  which 

11  are  of  the  household  of  Aristobulus.  vSa- 
lute  Herodion  my  kinsman.  Salute  them 
of  the  household  of  Narcissus,  which  are 

12  in  the  Lord.  Salute  Tryphajna  and  Try- 
pliosa, who  labour  in  the  Lord.  Salute 
Persis  the  beloved,  which  laboui-ed  much 

1.3  in  the  Lord.     Salute  Kufus  the  chosen  in 
14  the  Lord,  and  his  mother  and  mine.    Sa- 
lute Asyncritus,  Phlcgon,  Hermes,  Patro- 
bas,  Hermas,  and   the  brethren  that  are 
1.5  with  them.    Salute  Philologus  and  Julia, 
Nereus  and  his  sister,  and  Olympas,  and 

16  all  the  saints  that  are  with  them.  Salute 
one  another  with  a  holy  kiss.  All  the 
churches  of  Christ  salute  you, 

17  Now  I  beseech  you,  brethren,  mark 
them  which  are  causing  the  divisions  and 
occasions  of  stumbling,  contrary  to  the 
^doctrine   which    ye    learned:    and    turn 

18  away  from  them.  For  they  that  are  such 
serve  not  our  Lord  Christ,  but  their  own 
belly;  and  by  their  smooth  and  fair  speech 
they  beguile  the  hearts  of  the  innocent. 

19  For  your  obedience  is  come  abroad  unto  all 
men.  I  rejoice  therefore  over  you:  but  I 
Avould  have  you  wise  unto  that  which  is 
good,  and  simple  unto  that  which  is  evil. 

20  And  the  God  of  peace  shall  bruise  Satan 
under  your  feet  shortly. 

The  grace  of  our  Lord  Jesus  Christ  be 
with  you. 

21  Timothy  my  fellow-worker  saluteth  you ; 
and  Lucius  and  Jason  and  Sosipater,  my 

22  kinsmen.      I    Tertius,    '^  who    write    the 

23  epistle,  salute  you  in  the  Lord.  Gains  my 
host,  and  of  the  whole  church,  saluteth 
you.  Erastus  the  treasurer  of  the  city 
saluteth  you,  and  Quartus  the  brother.^ 

25  ■»  Now  to  him  that  is  able  to  stablish  you 
according  to  my  gospel  and  the  preaching 
of  Jesus  Christ,  according  to  the  revela- 
tion of  the  mystery  which  hath  been  kept 


1  Or,  teaching.  =  Or,  who  write  the  eplMe  in  the  Lord,  salute  you.  »  Some  ancient  authorities  insert  here  verse  24 
The  grace  of  our  Lord  Jesus  Christ  be  with  you  nil..  Amen,  Hind  omit  the  like  words  inverse  20.  ■•  Some 
ancient  authorities  omit  verses  25-27.     Compare  the  end  of  chap.  14. 

10.  "Which  are  of  the  household  of  Aristobulus.     Servants  and  attaches  of  a  great  house. 

11.  Narcissus.  He  was  the  freedraan  of  Claudius,  and  virtually  ruler  of  the  empire.  Ue  had  been  dead  two 
years;  but  his  sei-vants  may  have  retained  the  title  of  their  old  master,  even  when  sold  to  another.  This  is  supposed, 
by  some,  to  have  been  the  case  with  Aristobulus  (verse  10)  and  his  household;  and  they  take  Aristobulus  to  be 
Herod's  grandson,  who  resided  in  Home  as  a  friend  of  Claudius. 

14.  The  brethren  tliat  are  with  theui,  forming  a  separate  church  (see  verse  5). 

1.5.  Philologus  andJulia.  Probably  husband  and  wife.  All  the  saints  that  are  with  them.  See  on 
verse  14. 

16.  With  a  holy  kiss.  Kissing  was  the  common  Oriental  greeting  between  men.  It  was  to  be  sanctified  (Ao/y 
kiss)  in  the  church.     The  early  church  preserved  the  custom.    It  was  always  confined  to  the  same  sex. 

17,  18.  It  is  clear  that  those  who  in  the  early  Church  sought  to  produce  schism,  were  adroit  self-seekers,  having 
their  eye  upon  low  earthly  advantages. 

19.  "  I  have  reason  to  expect  from  you  conformity  to  these  requirements,  for  your  obedience,  etc." 

20.  Under  your  feet.     A  personal  triumph. 

21-27.  A  postscript.  21.  Timothy.  See  Acts  16  :  1-3,  and  1  Tim.  1  .-2.  I^ucius.  Perhaps  Luke  the  evangelist, 
who  may  have  gone  temporarily  to  Corinth  from  his  residence  in  Philippi  (see  on  chap.  13 :  1).  Jason.  If  this  one 
was  literally  a  relative  of  Paul's,  he  could  scarcely  be  the  .lason  of  Acts  17 :  5-9. 

23.  I  Tertius,  who  -write  the  epistle,  as  the  amanuensis  of  Paul. 

3.3.  Gaius  my  host.  (See  1  Cor.  1 :  14).  If  he  lived  so  long,  he  may  be  the  Gains  (Caius)  of  3  John.  The 
treasurer  of  the  city  of  Corinth. 

24.  This  verse  is  omitted  reasonably.  It  was  a  doxology,  added  in  the  place  of  that  at  verse  20,  which  is  omitted 
by  the  same  MSS.     They  simply  transferred  the  doxology,  putting  it  after  the  postscript. 

25-27.  The  final  doxology.  a.'?.  My  f<:oxp«-l  and  the  preachinic:  of  Jesus  Christ.  A  hpiidiadys.  The 
gospeland  the  preaching  are  the  same.  And  this  preaching  Christ  (i.e.,  the  gospel)  Is  the  revelation  of  the  great 
mystery. 


Paul  endeth  his  thanksgiving  with 


ROMANS,    XVI. 


praise  to  God  through  Christ, 


26  But  now  is  made  manifest,  and  by  the  scrip- 
tures of  tlie  prophets,  according  to  the  command- 
ment of  tlie  everlasting  God,  made  known  to  all 
nations  for  the  obedience  of  faith: 

27  To  (Jod  only  wise,  be  glory  through  Jesus 
Christ  for  ever.     Amen. 

IT  Written  to  the  Komans  from  Corinthus,  a7id  sent  by  Phebe 
servant  of  the  church  at  Cenchrea. 


20  In  silence  through  times  eternal,  but  now 
is  manifested,  and  ^  by  the  scriptures  of 
the  prophets,  according  to  the  command- 
ment of  the  eternal  God,  is  made  known 
unto   all   the  nations  unto  obedience  ^of 

27  faith ;  to  the  only  wise  God,  through  Jesus 
Christ,  8  to  whom  be  the  glory  *  for  ever. 
Amen. 


1  Gr.  through.    2  Or,  to  the  faith.    »  Some  ancient  authorities  omit  to  ichom.    «  Gr.  taito  the  agen. 

26.  By  the  scriptures  of  the  prophets,  etc.  All  nations  receive  the  Isnowledge  of  Christ  through  the 
Scriptures  of  the  prophets.  Surely,  then,  the  prophets  include  the  evangelists  and  apostles;  for  it  is  the  New  Testa- 
ment which  has  been  the  chief  means  of  converting  the  nations. 

37.  To  whom.    This  should  be  omitted  for  every  reason. 

The  Argument  of  this  Chapter.  —  "  I  salute  my  Christian  friends  in  Rome,  and  urge  you  all  to  steadfast  continu- 
ance in  love  and  obedience  in  the  face  of  those  who  would  trouble  you,  assuring  you  of  final  victory.  AW  the 
Christians  here  salute  you,  and  wish  you  increase  of  grace;  and  to  him  who  can  thus  strengthen  you,  even  the  God 
who  has  revealed  to  us  the  gospel,  be  glory  through  Christ  forever." 

365 


THE   FIRST  EPISTLE   OF   PAUL   THE  APOSTLE 


CORmiHIAKS. 


This  epistle  was  written  from  Ephesus  probably  in  the  year  57.    In  it  Paul  severely  chides  the  Corinthian  church 
for  the  disorders  he  had  just  heard  to  have  arisen  among  them. 


CHAPTER    I. 

After  his  salutation  and  thanksgiving,  10.  he  exhorteth  them  to  unity,  and  12,  reproveth  their  dissensions. 
18.  God  destroyeth  the  wisdom  of  the  wise,  21.  by  the  foolishness  of  preaching,  and  26.  calleth  not  the 
wise,  mighty,  and  noble,  but  27,  28.  the  foolish,  weak,  and  men  of  no  account. 


1  Paul,  called  to  he  an  apostle  of  Jesus  Christ 
through  the  will  of  God,  and  Sosthenes  our 
brother, 

2  Unto  the  church  of  God  which  is  at  Corinth, 
to  them  that  are  sanctified  in  Christ  .Jesus,  called 
to  he  saints,  with  all  that  in  every  place  call  upon 
the  name  of  Jesus  Christ  our  Lord,  both  theirs 
and  ours: 

3  Grace  he  unto  you,  and  peace,  from  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 

4  I  thank  my  God  always  on  your  behalf,  for 
the  grace  of  God  which  is  given  you  by  Jesus 
Christ; 

5  That  in  every  thing  ye  are  enriched  by  him, 
in  all  utterance,  and  in  all  knowledge; 

6  Even  as  the  testimony  of  Christ  was  con- 
firmed in  you: 

7  So  that  ye  come  behind  in  no  gift;  waiting 
for  the  coming  of  our  Lord  Jesus  Christ: 

8  Who  shall  also  confirm  you  unto  the  end,  that 
ye  may  he  blameless  in  the  day  of  our  Lord  Jesus 
Christ. 

9  God  is  faithful,  by  whom  ye  were  called  unto 
the  fellowship  of  his  .Son  Jesus  Christ  our  Lord. 

10  Now  I  beseech  you,  brethren,  by  the  name 
of  our  Lord  Jesus  Christ,  that  ye  all  speak  the 
same  thing,  and  that  there  be  no  divisions  among 
you;  but  that  ye  be  perfectly  joined  together  in 
the  same  mind  and  in  the  same  judgment. 


1  Paul,  called  to  be  an  apostle  of  Jesus 
Christ  through  the  will  of  God,  and  Sos- 

2  thenes  i  our  brother,  unto  the  church  of 
God  which  is  at  Corinth,  even  them  that 
are  sanctified  in  Christ  Jesus,  called  to  he 
saints,  with  all  that  call  upon  the  name  of 
our  Lord  Jesus  Christ  in  every  place,  their 

3  Lord  and  ours :  Grace  to  you  and  peace 
from  God  our  Father  and  the  Lord  Jesus 
Christ. 

4  I  thank  ^niy  God  always  concerning 
you,  for  the  grace  of  God  which  was  given 

5  you  in  Christ  Jesus ;  that  in  every  thing 
ye  were  enriched  in  him,  in  all  ^  utterance 

6  and  all  knowledge  ;  even  as  the  testimony 

7  of  Christ  was  confirmed  in  you :  so  that 
ye  come  behind  in  no  gift;  waiting  for  the 

8  revelation  of  our  Lord  Jesus  Christ ;  who 
shall  also  confirm  you  unto  the  end,  that 
ye  he   unreproveable   in   the  day  of  our 

9  Lord  Jesus  Christ,  God  is  faithful, 
through  whom  ye  were  called  into  the 
fellowship  of  his  Son  Jesus  Christ  our 
Lord. 

10  Now  I  beseech  you,  brethren,  through 
the  name  of  our  Lord  Jesus  Christ,  that 
ye  all  speak  the  same  thing,  and  that  there 
be  no  divisions  among  you;  but  that  ye  be 
perfected  together  in  the  same  mind  and 


•  Gr.  the  brother.    ^  Some  ancient  authorities  omit  i 


3  Gr.  word. 


1.  Sosthenes.  See  Acts  18  :  17.  It  may  be  that  Sosthenes,  the  ruler  of  the  synagogue  at  Corinth,  like  Crispus 
before  him  (Acta  18:8),  after  the  scene  described  in  the  Acts,  became  a  convert,  and  afterward  joined  Paul  at 
Ephesus,  whence  this  letter  to  the  Corinthians  was  written. 

2.  Sanctified  in  Christ  J( 
Rom.  1 :  7.     "  Oitr  Lord  .Te^ 


Sanctified,  or  made  holy,  by  being  in  Christ.    Called  to  be  saints.    See 
Christ,  etc.,  — nay,  their  Lord  as  well  as  ours"  (compare  Uom.  16:13). 
4.  Tlie  prace  of  God.     Generally. 

6.  In  all  utterance  and  all  knowledge.    Explanation  of  "in  every  thing."    The  specific  blessings  of 
"  the  grace  of  (iod." 

7.  In  no  jjift.    Allusion  to  the  miraculous  pifts  conferred  upon  the  .apostolic  churches.    The  revelation  of 
our  Lord.     At  the  final  day.    The  "  day  of  our  Lord  "  in  verse  8. 

10.  ThrouRh  the  name,  etc.     Using  the  name  as  my  argument.     It  is  what  Christ  would  have,  and  what 
becomes  you  as  Christ's.    That  ye  all  speak  the  same  thing,  and  that  there  be  no  divisions  among 


Paul  reproveth 


I.    CORIXTIITAXS,    I. 


their  dissensions. 


11  For  it  hath  been  declared  unto  me  of  you, 
my  brethren,  by  them  which  (ire  of  the  house  of 
Cliloe,  that  there  are  contentions  among  you. 

12  Now  this  I  say,  that  every  one  of  you  saith, 
I  am  of  Paul ;  and  I  of  ApoUos ;  and  I  of  Cephas ; 
and  I  of  Christ. 

13  Is  Christ  divided  ?  was  Paul  crucified  for 
you  ?  or  were  ye  baptized  in  the  name  of  Paul  ? 

14  I  thank  God  that  I  baptized  none  of  you, 
but  Crispus  and  Gains ; 

1.5  Lest  any  should  say  that  I  had  baptized  in 
mine  own  name. 

16  And  I  baptized  also  the  household  of  Stepha- 
nas :  besides,  I  know  not  whether  I  baptized  any 
other. 

17  For  Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel :  not  with  wisdom  of  words,  lest 
the  cross  of  Christ  should  be  made  of  none  effect. 

18  For  the  preaching  of  the  cross  is  to  them 
that  perish  foolishness;  but  luito  us  which  are 
saved  it  is  the  power  of  God. 

19  For  it  is  written,  I  will  destroy  the  wisdom 
of  the  wise,  and  will  bring  to  nothing  the  luider- 
standing  of  the  prudent. 

20  Where  is  the  wise  ?  where  is  the  scribe  ? 
where  is  the  disputer  of  this  world  ?  hath  not 
God  made  foolish  the  wisdom  of  this  world  ? 

21  For  after  that  in  the  wisdom  of  God  the 
world  by  wisdom  knew  not  God,  it  pleased  God  by 
the  foolishness  of  preaching  to  save  them  that 
believe. 

22  For  the  Jews  require  a  sign,  and  the  Greeks 
seek  after  wisdom : 

23  But  we  preach  Christ  crucified,  unto  the 
Jews  a  stumblingblock,  and  unto  the  Greeks  fool- 
ishness ; 

24  But  unto  them  which  are  called,  both  Jews 
and  Greeks,  Christ  the  power  of  God,  and  the 
wisdom  of  God. 

25  Because  the  foolishness  of  God  is  wiser  than 
men ;  and  the  weakness  of  God  is  stronger  than 
men. 


11  in  the  same  judgement.  For  it  hath  been 
signified  unto  me  concerning  you,  my 
brethren,  by  them  which  are  of  the  house- 
hold of  Chloe,  that  there  are  contentions 

12  among  you.  Now  this  I  mean,  that  each 
one  of  you  saith,  I  am  of  Paul;  and  I  of 
Apollos;  and  I  of  Cephas;  and  I  of  Christ. 

13  1  Is  Christ  divided  ?  was  Paul  crucified  for 
you  ?  or  were  ye  baptized  into  the  name 

14  of  Paul  ?    - 1  thank  God  that  I  baptized 

15  none  of  you,  save  Crispus  and  Gains  ;  lest 
any  man  should  say  that  ye  were  baptized 

16  into  my  name.  And  I  baptized  also  the 
household  of  Stephanas :  besides,  I  know 

17  not  whether  I  ba^jtized  any  other.  For 
Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel:  not  in  wisdom  of 
words,  lest  the  cross  of  Christ  should  be 
made  void. 

18  For  the  word  of  the  cross  is  to  them 
that  are  perishing  foolishness;  but  unto 
us  which  are  being  saved  it  is  the  power 

19  of  God.     For  it  is  written, 

I  will  destroy  the  wisdom  of  the  wise, 
And  the  prudence  of  the  prudent  will  I 
reject. 

20  Where  is  the  wise  ?  where  is  the  scribe  ? 
where  is  the  disputer  of  this  ^  world  ?  hath 
not  God  made  foolish  the  wisdom  of  the 

21  world  ?  For  seeing  that  in  the  wisdom  of 
God  the  world  through  its  wisdom  knew 
not  God,  it  was  God's  good  pleasure 
through  the  foolishness  of  the  *  preaching 

22  to  save  them  that  believe.  Seeing  that 
Jews  ask  for  signs,  and  Greeks  seek  after 

23  wisdom  :  but  we  preach  ^  Christ  crucified, 
unto   Jews   a  stumblingblock,  and   unto 

24  Gentiles  foolishness  ;  but  unto  ^  them  that 
are  called,  both  Jews  and  Greeks,  Christ 
the   power  of   God,   and   the  wisdom  of 

25  God.  Because  the  foolishness  of  God  is 
wiser  than  men ;  and  the  weakness  of  God 
is  stronger  than  men. 


1  Or,  Christ  is  divided.     Was  Paul  cmciflfd  for  you  f    2  Some  ancient  authorities  read  I  give  thanks  that.    '  Or, 
age.    *  Gr.  thing  preached.    »  Or,  a  Messiah.    "  Gr.  the  called  themselves. 

you.    Not  tautology.    The  spealiing  different  things  led  to  the  divisions  (schisms).    That  ye  be  perfected 
together.     That  ye  be  adjusted  together.    Mind.     Purpose.     Judgement.     Sentiment  or  conviction. 

11.  Chloe.  We  linow  nothing  of  her.  She  may  have  been  a  prominent  Ephesian  lady,  some  of  whose  house- 
hold had  been  converted,  and  had  just  visited  Corinth. 

12.  £ach  one  of  you  saith.  "  Ye  say  (each  one  of  you  speaking  for  himself)  I  am  of  Paul,  and  I  am  of 
Apollos." 

13.  Is  Christ  divided?  Rather,  "Christ  is  divided."  The  outward  division  would  proclaim  the  absurd 
idea  that  Christ  is  divided,  that  he  has  two  or  more  antagonistic  or  rival  portions  of  his  mystical  body. 

14.  Crispus.  The  chief  ruler  of  the  synagogue  in  Corinth  (Acts  18:8).  Gaius.  Afterward  Paul's  host  at 
Corinth  when  he  wrote  thence  to  the  Romans  (Rom.  16:23).  Stephanas.  See  chap.  16  :  15, 17.  Stephanas,  For- 
tunatus,  and  Achaicus  had  come  to  the  apostle  at  Ephesus,  and  carried  back  this  letter  to  Corinth. 

17.  Baptism  is  here  made  subordinate  to  the  preaching  of  the  Word.  Ritualistic  churches  have  taught  a  contrary 
doctrine. 

18.  The  whole  doctrine  of  Christ's  atoning  death  on  the  cross  is  recognized,  as  illustrating  the  wonderful  power 
of  God  to  save,  only  to  those  who  accept  it.    To  the  human  intellect  alone,  it  is  folly. 

19.  Isa.  29:14. 

20.  The  wise.  The  Greek.  The  scribe.  The  Jew.  The  disputer  of  this  world.  Both  Greek  and 
Jew.    Made  foolish.    Shown  it  to  be  such. 

21.  God's  wisdom  let  the  world's  wisdom  stumble  into  paganism,  agnosticism,  and  atheism.  The  folly  (as  the 
world  deemed  it)  of  the  word  of  the  cross  was  to  save  the  world. 

23.  Signs.    To  show  the  Messiah  of  prophecy.    Wisdom.    Philosophy. 

23.  A  stumblingblock.  Because  they  looked  for  a  Messiah  on  an  earthly  throne.  Foolishness.  Because 
there  was  no  philosophic  speculation  connected  with  a  crucified  Christ. 

24.  The  power  of  God,  and  the  wisdom  of  God.  The  renewed  heart  saw  the  signs  of  God's  power  in 
Christ  crucified,  and  also  the  exhibition  of  a  divine  icisdom. 

2.5.  The  foolishness  of  God.  That  in  God  which  the  unrenewed  Gentile  heart  counts  folly;  i.e..  His  Son 
crucified.  The  weakness  of  God.  That  in  God  which  the  unrenewed  Jewish  heart  counts  weakness;  i.e., 
Messiah  crucified. 


367 


Excellency  of  speech  or  -wisdom 


T.    CORINTHIANS,    II. 


not  required  to  serve  God, 


26  For  ye  see  your  calling,  brethren,  how  that 
not  many  wise  men  after  the  flesh,  not  many 
mighty,  not  many  noble,  are  culled  : 

2"  But  God  hath  chosen  tlie  foolish  things  of 
the  world  to  confound  the  wise;  and  God  hath 
chosen  the  weak  things  of  the  world  to  confound 
the  things  which  are  mighty ; 

28  And  base  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  nought  things 
that  are: 

29  That  no  flesh  should  glory  in  his  presence. 

30  But  of  him  are  ye  in  Christ  Jesus,  who  of 
God  is  made  unto  us  wisdom,  and  righteousness, 
and  sanctification,  and  redemption: 

31  That,  according  as  it  is  written,  He  that  glo- 
rieth,  let  him  glory  in  the  Lord. 


28 


26  For  1  behold  your  calling,  brethren,  how 
that  not  many  wise  after  the  flesh,  not 
many    mighty,    not    many    noble,    -are 

27  called  ;  but  God  chose  the  foolish  things 
of  the  world,  that  he  might  put  to  shame 
them  that  are  wise;  and  God  chose  the 
weak  things  of  the  world,  that  he  might 
put  to  shame  the  things  that  are  strong; 
and  the  base  things  of  the  world,  and  the 
things  that  are  despised,  did  God  choose, 
yea  ^  and  tlie  things  that  are  not,  that  he 
might  bring  to  nought  the  things  that  are: 

29  that   no   flesh  should   glory   before  God. 

30  But  of  him  are  ye  in  Christ  Jesus,  who 
was  made  unto  us  wisdom  from  God, 
*  and  righteousness  and  sanctification,  and 

31  redemption:  that,  according  as  it  is  writ- 
ten, He  that  glorieth,  let  him  glory  in  the 
Lord. 


1  Or,  ye  behold.    ^  Or,  have  part  therein.     ^  Many  ancient   authorities   omit   and.    *  Or,  both  righteousness  and 
sanctijication  and  redemption. 

26.  Your  calling  to  Christ.  Read  the  whole  verse,  "  Coneidcr  as  respects  the  calling  to  Christ,  brethren,  that 
ye  are  not  many  wise  according  to  the  world,  not  many  mighty,  not  many  high-born." 

27.  The  foolish  thinffs  of  the  world,^  Things  that  are  reclsoned  foolish  hy  the  world,  — things  that  do  not 
pertain  to  worldly  wisdom,  such  as  the  Greeks  delighted  in.  These  foolish  things  are  the  weapons  by  which  God 
puts  to  shame  the  world's  wise  men.  The  weak  things  of  the  world.  Things  that  are  reclioned  weak  by  the 
world,  —  things  that  seem  to  the  unrenewed  Jewish  mind  utterly  weak  in  the  Messianic  idea.  These  weak  things  are 
the  weapons  by  which  God  puts  to  shame  the  world's  strong  men. 

28.  The  base  things  of  the  world  —  the  things  that  are  despised — the  things  that  are  not. 
Three  descriptions  of  the  eternal  things  of  the  gospel  as  considered  by  the  world  in  general,  whether  Greek  or  .Jew. 
They  are  reckoned  huse,  as  ignoring  the  great  human  virtues  of  intellectual  and  political  greatness.  'I'hey  are 
despised  by  reason  of  this  baseness.  They  are  not,  as  involving  unseen  matters  to  be  taken  on  faith.  These  base, 
despised  nonentities  God  uses  to  bring  to  naught  the  seen  and  temporal. 

29.  The  end  of  the  conquest  is  the  destruction  of  human  pride. 

30.  Of  hiin.  From  God  as  the  gracious  source  (opposed  to  man).  Are  ye  in  Christ  Jesiis.  In  him,  as 
clothed  (by  faith)  ^^-ith  his  personality,  so  that  what  he  is,  he  is  to  you.  Read,  "  who  was  made  unto  us  wisdom 
from  God,  both  righteousness  and  sanctification  and  redemption."  The  wisdom  which  we  have  by  being  in  Christ  is 
a  true  righteousness  (Christ's  given  to  us),  a  true  sanctification  (given  by  the  Holy  Spirit),  and  a  redemption  from 
the  bondage  of  condemnation. 

31.  Jer.  9  :24.  The  prophet  declares  all  true  glory  on  the  part  of  man  is  in  communion  with  God.  This  the 
believer  enjoys. 

The  Argument  of  this  Chapter.  —  "I  am  glad  to  hear  of  your  spiritual  progress,  but  grieved  to  hear  of  your  divis- 
ions; for  there  should  be  no  divisions  in  Christ.  He  is  our  common  Lord  ;  and  his  preachers  are  all  equally  his  ser- 
vants, acting  not  for  themselves,  but  for  him.  Instead  of  forming  factions  in  the  church,  and  using  my  name  for  one 
of  these,  remember  that  I  merely  preached  Christ's  gospel  to  you,  and  that  without  show  of  words,  a  deficiency 
which  stamps  it  as  folly  to  the  Grecian  lover  of  rhetorical  and  philosophical  display,  but  which  detracts  nothing  from 
its  power  over  the  believing  heart.  (For  God  does  not  seek  human  wisdom  to  effect  his  purposes ;  for  while  the  unbe- 
lievi.ig  Jews  are  looking  for  miraculous  signs  of  the  Messiah,  and  the  polished  Greeks  are  seeking  tor  their  lesthetic 
wisdom,  we  preach  that  which  disgusts  both  these  worldly  classes  of  hearers;  to  wit,  the  crucified  .Saviour.  Hence 
the  wise  and  great  of  this  world  seldom  become  disciples  of  Christ,  while  the  poor  and  humble  are  saved  ;  and  so 
■we  can  glory,  not  in  riches,  honor,  or  worldly  wisdom,  but  iu  Christ,  who  is  more  than  all  these  to  us,  being  our 
wisdom  and  our  complete  salvation.)" 


CHAPTER    II. 


He  declaretli  ttat  his  preaching,  1,  thongh  it  bring  not  excellency  of  speech,  or  of  4,  human  wisdom ;  yet  con- 
sisteth  in  the  4,  5.  power  of  God !  and  so  far  excelleth  6.  the  wisdom  of  this  world,  and  9,  human  sense, 
as  that  14.  the  natural  man  cannot  understand  it. 


1  Axn  I,  brethren,  when  I  came  to  you,  came 
not  with  excellency  of  speech  or  of  wisdom,  de- 
claring unto  you  the  testimony  of  God. 


1  And  T,  brethren,  when  I  came  imto  you, 
came  not  with  excellency  of  i  speech  or  of 
wisdom,  proclaiming  to  you  the  -  mystery 


Or,  word.    »  Many  ancient  authorities  read  testimoni/. 


1.  This  is  immediately  connected  with  verse  17  of  the  preceding  chapter,  of  which  it  is  a  partial  repetition  in 
resumption  of  the  argument;  the  intermediate  verses  giving  a  parenthetical  contrast  between  heavenly  and  earthly 
wisdom.  The  Ijelter  order  is,  "  not  proclaiming  to  you  with  excellency  of  speech  or  of  wisdom  the  mystery  of  God." 
His  proclamation  was  not  adorned  with  rhetorical  or  philosophical  display.  Mystery.  The  evidence  seems  to  be 
on  the  side  of  "  testimony,"  as  in  the  Old  Version.  The  gospel  is  a  mystery  opened,  but  it  is  also  a  testimony  con- 
cerning God  in  Christ  (see  chap.  1  /O). 


The  manner  of 


I.    CORINTHIAXS,    II. 


Paul's  preacliing, 


2  For  I  determined  not  to  know  any  thing 
among  you,  save  Jesus  Clu-ist,  and  him  crucified. 

3  And  I  was  with  you  in  weakness,  and  in  fear, 
and  in  much  trembling. 

4  And  my  speech  and  ray  preaching  tvas  not 
with  enticing  words  of  man's  wisdom,  but  in 
demonstration  of  the  Spirit  and  of  power: 

5  That  your  faith  should  not  stand  in  the  wis- 
dom of  men,  but  in  the  power  of  God. 

6  Howbeit  we  speak  wisdom  among  them  that 
are  perfect :  yet  not  the  wisdom  of  this  world,  nor 
of  the  princes  of  this  world,  that  come  to  nought: 

7  But  we  speak  the  wisdom  of  God  in  a  mystery, 
even  tlie  hidden  ivisdom,  which  God  ordained  be- 
fore the  world  unto  our  glory : 

8  Which  none  of  the  princes  of  this  world  knew : 
for  had  they  known  it,  they  would  not  have  cruci- 
fied the  Lord  of  glory. 

9  But  as  it  is  written.  Eye  hath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart  of 
man,  the  things  which  God  hath  prepared  for 
them  that  love  him. 

10  But  God  hath  revealed  them  unto  us  by  his 
Spirit:  for  the  Spirit  searcheth  all  things,  yea,  the 
deep  things  of  God. 

11  For  what  man  knoweth  the  things  of  a  man, 
save  the  spirit  of  man  which  is  in  him  ?  even  so 
the  things  of  God  knoweth  no  man,  but  the  Spirit 
of  God. 

12  Now  we  have  received,  not  the  spirit  of  the 
world,  but  the  spirit  which  is  of  God;  that  we 
might  know  the  things  that  are  freely  given  to  us 
of  God. 

13  Which  things  also  we  speak,  not  in  the  words 
which  man's  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth;  comparing  spiritual  things  with 
spiritual. 

14  But  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God :  for  they  are  foolishness  unto 
him:  neither  can  he  know  them,  because  they  are 
spiritually  discerned. 


2  of  God.  For  I  determined  not  to  know 
any  thing  among  you,  save  Jesus  Christ, 

3  and  him  crucified.  And  I  was  with  you  in 
weakness,  and  in  fear,  and  in  much  trem- 

4  bling.  And  my  ^  speech  and  my  -  preach- 
ing were  not  in  persuasive  words  of 
wisdom,    but    in    demonstration    of    the 

5  Spirit  and  of  power :  that  your  faith 
should  not  ^  stand  in  the  wisdom  of  men, 
but  in  the  power  of  God. 

6  Howbeit  we  speak  wisdom  among  the 
*  perfect :  yet  a  wisdom  not  of  this  ^  world, 
nor  of  the  I'ulers  of  this  ^Avorld,  which  are 

7  coming  to  nought :  but  we  speak  God's 
wisdom  in  a  mystery,  even  the  ivisdom 
that  hath  been  hidden,  which  God  foreor- 
dained before  the  worlds  unto  our  glory : 

8  which  none  of  the  rulers  of  this  world 
knoweth:  for  had  they  known  it,  they 
would  not  have  crucified  the  Lord  of  glory : 

9  but  as  it  is  written. 

Things  which    eye    saw  not,   and  ear 

heard  not. 
And  n^hlch  entered  not  into  the  heart  of 

man. 
Whatsoever  things   God    prepared    for 

them  that  love  him. 

10  ^  But  unto  us  God  revealed  '^  them  through 
the   Spirit:    for   the  Spirit   searcheth  all 

11  things,  yea,  the  deep  things  of  God.  For 
who  among  men  knoweth  the  things  of  a 
man,  save  the  spirit  of  the  man,  which  is 
in  him  ?  even  so  the  things  of  God  none 

12  knoweth,  save  the  Spirit  of  God.  But  we 
received,  not  the  spirit  of  the  world,  but 
the  spirit  which  is  of  God ;  that  we  might 
know  the  things  that  are  freely  given  to  us 

13  by  God.  Which  things  also  we  speak,  not 
in  words  which  man's  wisdom  teacheth, 
but  which  the  Spirit  teacheth;  ^^compar- 

14  ing  spiritual  things  with  spiritual.  N'ow 
the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God:  for  they  are  foolish- 
ness unto  him ;  and  he  cannot  know  them. 


1  Or,  roo7rl.  -  Gr.  thing  preached.  ^  Gr.  he.  *  Or,  fidl-groion.  ^  Or,  age:  and  so  in  verses  7,  8;  but  not  in  verse 
12.  6  Some  ancient  authorities  read  For.  '  Or,  it.  »  Or,  combining.  ^  Or,  iiiterpreting  spiritual  things  to 
spiritual  men. 

3.  For  I  determined  not  to  know,  etc.  Rather,  "  for  I  did  not  determine  to  know,"  etc.  The  only  thing 
he  actually  had  determined  to  Ijnow  (that  is,  to  care  to  speak  about)  among  them,  was  Christ  crucified. 

3.  In  weakness.  With  a  sense  of  my  personal  inadequacy.  And  in  fear,  and  in  mucli  trembling. 
From  a  comparison  of  Paul's  use  of  "fear  and  trembling"  elsewhere  (2  Cor.  7:  15,  Eph.  6:  5,  Phil.  2:  12),  we  see 
that  he  means  by  the  expression  a  deep  sense  of  responsibility  with  regard  to  dutj-  before  God. 

4.  In  demonstration  of  the  Spirit  and  of  power.  A  hendiadys.  The  proof  of  Paul's  preaching  was  in 
the  power  manifested  by  the  Holy  Spirit  in  internal  workings  and  ia  external  miracles. 

5.  Stand  in.     Rest  upon. 

6.  Paul  now  shows,  that,  while  utterly  ignoring  human  wisdom,  the  gospel  is  not  foolishness,  but  a  higher  than 
human  wisdom,  uuappreciable  by  the  unrenewed  heart.  The  perfect.  Compare  Phil.  3:  15,  and  Phil.  3:  12.  The 
perfect  are  those  who  are  matured  in  the  higher  knowledge  by  the  Spirit.  The  word  is  opposed  to  the  word  "  babes  " 
in  chap.  3 :  1.     It  does  }iot  mean  perfect  in  holiness. 

7.  In  a  mystery.     God's  wisdom  concerning  Christ  is  in  a  mystery,  hidden  from  the  worldly  mind. 

8.  They  would  not  have  crucified  the  Lord  of  glory.     Jewish  and  Gentile  rulers  united  in  this. 

9.  Things  whicli  eye  saw  not,  etc.  This  depends  on  "we  speak,"  of  verse  7.  The  quotation  is  from  Isa. 
64  :  i.  The  prophet  there  alludes  to  the  wonders  of  God's  deliverance  of  the  righteous  in  the  destruction  of  their 
ungodly  enemies,  but  the  spirit  of  the  passage  equally  refers  to  all  God's  blessings.  Here  it  means  all  the  blessings 
of  the  gospel  economy. 

10.  The  deep  things  of  God.  Compare,  for  the  opposite,  Rev.  2  :  24.  The  Spirit  of  God  ia  here  spoken  of 
as  united  to  the  spirit  of  man,  and  actuating  it,  as  well  as  giving  it  a  divine  power,  bo  that  the  profound  truths 
concerning  God  are  practically  known. 

11.  This  analogy  between  man  and  man's  spirit  on  one  side,  and  God  and  God's  Spirit  on  the  other,  must  not  be 
pressed  beyond  the  point  in  illustration.     There  can  be  no  complete  comparison  between  man  and  God. 

12.  The  spirit  of  the  world.    Satan.    Compare  Eph.  2:  2,  and  G :  11,  12;  John  12:  31;  2  Cor.  4:  4. 

13.  Comparing  spiritual  tilings  with  spiritual.  "  I'utting  spiritual  things  and  spiritual  words  together;  " 
I.e.,  words  which  the  Holy  Spirit  teacheth. 

14.  Tlie  natural  man.  The  man  who  is  under  the  dominion  of  the  <livxv>  or  human  aoul,  and  has  not  received 
the  emancipation  of  the  Spirit. 


He  that  planteth,  and  he 


I.    CORIXTIIIAXS,    III. 


that  watereth,  is  nothing. 


1')  But  he  that  is  spiritual  judgeth  all  things,  yet 
he  himself  is  judged  of  no  man. 

16  For  who  hath  known  the  mind  of  the  Lord, 
that  he  may  instruct  him  ?  But  we  have  the  mind 
of  Christ. 


15  because  they  are  spiritually!  judged,  gyj 
he  that  is  spiritual  '•'judgeth  all  things, 
and  he   himself    is  i  judged  of   no  man. 

16  For  who  hath  known  the  mind  of  the 
Lord,  that  he  should  instruct  him  ?  But 
we  have  the  mind  of  Christ. 


Or,  examined.    ^  Or,  examineth. 


16.  Isa.  40:  13.     But  we  have  the  mind  of  Christ. 

cannot  be  instructed  (or  judged)  by  any  man. 


And  hence,  according  to  the  quotation  from 


The  Argument  of  this  Chapter.  —  "  I  repeat,  I  preached  the  gospel  to  you,  not  with  wiBdom  of  words ;  but  yet  I 
preached  what  was  the  highest  wisdom  to  those  who  can  spiritually  discern  the  truth,  —  a  wisdom  whicii  is  not  of 
human  oriirfn  or  attainment,  but  which  comes  from  God  by  revelation  through  his  gracious  Spirit,  whom  believers 
receive,  and  through  whom  they  are  brought  into  union  with  God." 


CHAPTER    III. 


2.  Milk  is  fit  for  children.  3.  Strife  and  division,  argnments  of  a  fleshly  mind.  7.  He  that  planteth,  and  he  that 
watereth,  is  nothing.  9.  The  ministers  are  Q-od's  fellowworkmen.  11.  Christ  the  only  foundation,  16.  Men 
the  temples  of  God,  which  17.  must  he  kept, holy.     19.  The  wisdom  of  this  world  is  foolishness  with  God. 


1  And  I,  brethren,  could  not  speak  unto  you  as 
unto  spiritual,  but  as  unto  carnal,  even  as  unto 
babes  in  Christ. 

2  I  have  fed  you  with  milk,  and  not  with  meat: 
for  hitherto  ye  were  not  able  to  bear  it,  neither  yet 
now  are  ye  able. 

3  For  ye  are  yet  carnal:  for  whereas  there  is 
among  you  envying,  and  strife,  and  divisions,  are 
ye  not  carnal,  and  walk  as  men  ? 

4  For  while  one  saith,  I  am  of  Paul;  and  an- 
other, I  am  of  ApoUos;  are  ye  not  carnal  ? 

5  Who  then  is  Paul,  and  who  i.s  Apollos,  but 
ministers  by  whom  ye  believed,  even  as  the  Lord 
gave  to  every  man  ? 

6  I  have  planted,  Apollos  watered;  but  God 
gave  the  increase. 

7  So  then  neither  is  he  that  planteth  any  thing, 
neither  he  that  watereth;  but  God  that  giveth  the 
increase. 

8  Now  he  that  planteth  and  he  that  watereth 
are  one:  and  every  man  shall  receive  his  own 
reward  according  to  his  own  labour. 

9  For  we  are  labourers  together  with  God:  ye 
are  God's  husbandry,  ye  are  God's  building. 


1  And  I,  brethren,  could  not  speak  unto 
you  as  unto  spiritual,  but  as  unto  carnal, 

2  as  unto  babes  in  Christ.  I  fed  you  with 
milk,  not  with  meat;  for  ye  were  not  yet 
able  to  bear  it :  nay,  not  even  now  are  ye 

3  able ;  for  ye  are  yet  carnal ;  for  whereas 
there  is  among  you  jealousy  and  strife, 
are  ye  not  carnal,  and  walk  after  the  man- 

4  ner  of  men  ?  For  when  one  saith,  I  am 
of   Paul;   and  another,  I  am  of  Apollos; 

5  are  ye  not  men  ?  What  then  is  Apollos  ? 
and  what  is  Paul  ?  Ministers  through 
whom  ye  believed ;  and  each  as  the  Lord 

6  gave  to  him.     I  planted,  Apollos  watered; 

7  but  God  gave  the  increase.  So  then  neither 
is  he  that  planteth  any  thing,  neither  he 
that  watereth;   but  God  that  giveth  the 

8  increase.  Now  he  that  planteth  and 
he  that  watereth  are  one :  but  each  shall 
receive  his  own  reward  according  to  his 

9  own  labour.  For  we  are  God's  fellow- 
workers:  ye  are  God's  ^  husbandry,  God's 
btiilding. 


Gr.  tilled  land. 


1.  And  I.  The  "  I  "  is  emphatic.  "  I,  who  wished  so  much  to  do  so."  Conld  not.  At  the  time  of  my  visit 
to  Corinth,  when  I  first  preached  the  gospel  there,  and  established  the  church.  Carnal.  The  Greek  is  hero 
aapKivois.  In  verse  3,  it  is  (rapKiKoC.  There  is  a  difference.  The  former  is  the  stronger  word.  It  is  difficult  to 
make  the  distinction  in  English.  AVe  may,  perhaps,  say  "  fleshy"  and  "fleshly;"  but,  even  then,  we  shall  have 
to  explain  the  terras.  "Fleshy"  (aiipKii'O!)  would  mean  "without  a  spiritual  nature,"  and  "fleshly"  ((rapKCKo?) 
would  mean  "  inclined  to  the  sensuous."  The  former  would  be  opposed  to  "  spiritual ;  "  the  latter,  to  "  spiritually- 
minded."  The  apostle  says  that  he  had  at  first  to  speak  to  them  as  having  no  spiritual  nature.  This  he  then  qualifies 
by  saying,  "  as  unto  babes  in  Christ."     Their  spiritual  life  in  Christ  was  very  small  and  weak. 

3.  With  milk,  not  with  meat.  The  simplest  truths  of  the  gospel.  The  higher  doctrines  they  as  yet  could 
not  bear.     Even  now,  when  I  am  writing  to  you,  so  long  afterwards. 

3.  Ye  are  yet  carnal.  (See  note  on  verse  1.)  Ye  are  yet  inclined  to  sensuous  views  of  life.  After  the 
manner  of  men,  and  not  as  God's  children. 

4.  I  am  of  Paul.  The  parties  in  the  Corinthian  church  had  used  the  names  of  Paul,  Apollos,  and  Peter  as 
party  names ;  because  they  failed  to  see  that  they  three  were  the  representatives  equally  of  one  gospel.  The  party 
that  took  the  name  of  "  Christ  "  (see  chap.  1 :  12),  also  failed  to  see  that  Christ's  name  was  for  all  believers,  .-md  not 
for  any  section.  Are  ye  not  men?  Their  conduct  showed  that  they  did  not  accept  the  glorious  triiih  which 
would  lift  them  into  a  heavenly  mind. 

5.  Ministers.    .Servants  or  ministering  attendants.    They  only  dispensed  what  the  Lord  gave  each. 

r..  1  planted  the  church  at  Corinth.  ApoUos  watered.  He  followed  me,  and  taught  the  Church.  But,  as 
in  the  planting  and  watering  of  a  tree  or  herb,  God  alone  is  the  one  who  causes  it  to  grow. 

8.  Are  one.     In  one  categorj'  of  means  or  employed  laborers. 

9.  God's  fellow-workers.  'I'he  empliasls  is  on  "  God's."  As  God'»  fellow-workers,  we  work  with  aosurance 
of  growth  in  the  plants  we  plant  and  water.  Ye  are  God's  husbandry,  God's  buildini;.  Here  the  figure 
changes  from  a  tree  or  plant  to  a  building. 


Christ  the 


I.    CORINTHIANS,    III. 


only  foundation. 


10  According  to  the  grace  of  God  which  is  given 
unto  me,  as  a  wise  masterbuilder,  I  liave  laid  the 
foundation,  and  another  buildeth  thereon.  But 
let  every  man  take  heed  how  he  buildeth  there- 
upon. 

11  For  other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  Christ. 

12  Now  if  any  man  build  upon  this  foimdation 
gold,  silver,  precious  stones,  wood,  hay,  stubble; 

13  Every  man's  work  shall  be  made  manifest: 
for  the  day  shall  declare  it,  because  it  shall  be 
revealed  by  fire;  and  the  fire  shall  try  every  man's 
work  of  what  sort  it  is. 

14  If  any  man's  work  abide  which  he  hath 
built  thereupon,  he  shall  receive  a  reward. 

15  If  any  man's  work  shall  be  burned,  he  shall 
suffer  loss :  but  he  himself  shall  be  saved ;  yet  so 
as  by  fire. 

1()  Know  ye  not  that  ye  are  the  temple  of  God, 
and  th((t  the  Spirit  of  God  dwelleth  in  you  ? 

17  If  any  man  defile  the  temple  of  God,  him 
shall  God  destroy;  for  the  temple  of  God  is  holy, 
which  temple  ye  are. 

18  Let  no  man  deceive  himself.  If  any  man 
among  you  seemeth  to  be  wise  in  this  world,  let 
him  become  a  fool,  that  he  may  be  wise. 

19  For  the  wisdom  of  this  world  is  foolishness 
with  God.  For  it  is  written.  He  taketh  the  wise 
in  their  own  craftiness. 

20  And  again,  The  Lord  knoweth  the  thoughts 
of  the  wise,  tliat  they  are  vain. 

21  Therefore  let  no  man  glory  in  men.  For  all 
things  are  yours; 

22  Whether  Paul,  or  Apollos,  or  Cephas,  or  the 
world,  or  life,  or  death,  or  things  present,  or 
things  to  come;  all  are  yours; 

23  And  ye  are  Christ's;  and  Christ  is  God's. 


10  According  to  the  grace  of  God  which 
was  given  unto  mo,  as  a  wise  master- 
builder  I  laid  a  foundation;  and  another 
buildeth  thereon.     But  let  each  man  take 

11  heed  how  he  buildeth  thereon.  For  other 
foundation   can   no   man    lay  than    that 

12  which  is  laid,  which  is  Jesvis  Christ.  But 
if  any  man  buildeth  on  the  foundation 
gold,    silver,    costly    stones,    wood,    hay, 

13  stubble;  each  man's  work  shall  be  made 
manifest :  for  the  day  shall  declare  it,  be- 
cause it  is  revealed  in  fire;  ^and  the  fire 
itself  shall  prove  each  man's  work  of  what 

14  sort  it  is.  If  any  man's  work  shall  abide 
which  he  built  thereon,  he  shall  receive 

15  a  reward.  If  any  man's  work  shall  be 
burned,  he  shall  suffer  loss:  but  he  him- 
self shall  be  saved ;  yet  so  as  through  fire. 

16  Know  ye  not  that  ye  are  a  ^  temple  of 
God,  and  that  the  Spirit  of  God  dwelleth 

17  in  you  ?  If  any  man  destroyeth  the  ^  tem- 
ple of  God,  him  shall  God  destroy;  for  the 
^  temple  of  God  is  holy,  ^  which  temple  ye 
are, 

18  Let  no  man  deceive  himself.  If  any 
man  thinketh  that  he  is  wise  among  you 
in  this  *  world,  let  him  become  a  fool,  that 

19  he  may  become  wise.  For  the  wisdom  of 
this  world  is  foolishness  with  God.  For 
it  is  written,  He  that  taketh  the  wise  in 

20  their  craftiness :  and  again,  The  Lord 
knoweth  the  reasonings  of  the  wise,  that 

21  they  are  vain.    Wherefore  let  no  one  glory 

22  in  men.  For  all  things  are  yours ;  whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world, 
or  life,   or  death,   or  things  present,   or 

23  things  to  come;  all  are  yours;  and  ye  are 
Christ's;  and  Christ  is  God's, 


Or 


2nd  each  man's  work,  of  what  sort  it  is,  the  fire  shall  prove  it. 

*  Or,  age. 


2  Or,  sanctuary.    ^  Or,  and  such  are  ye. 


10.  I  laid  a  foundation.  The  foundatiou  of  Jesus  Christ  was  actually  laid  (verse  11)  by  God,  but  Paul  is  said 
to  lay  that  foundatiou  iu  preaching  Christ.  Another.  Referring  to  any  of  the  Christian  teachers  who  came  to 
Corinth  after  hira. 

11.  Than  that  which  is  laid  by  God  in  his  gracious  plan  of  salvation. 

13.  Gold,  silver,  costly  stones,  wood,  hay,  stubble.  Three  good  materials,  three  perishable  materials, 
representing  good  doctrine  and  false  doctrine  added  to  the  Christ  doctrine. 

13.  The  <lay.  The  day  of  judgment.  Because  it  is  revealed  in  fire.  The  day  is  (i.e.,  will  be)  revealed 
with  a  holy  fire  that  shall  test  all  things.  The  Are  is,  of  course,  not  a  literal  fire,  but  simply  betokens  a  universal 
testing  process  which  shall  be  put  into  operation  on  that  great  day  of  final  assize  and  account. 

14.  A  reward.    A  higher  position  in  the  eternal  kingdom. 

l.'j.  He  shall  suffer  loss.  His  work,  perhaps  long  labored  at,  will  be  reft  from  him  by  the  testing  fire.  Yet 
so  as  tlirousli  fire.  His  own  salvation  will  be  v/ith  the  experience  of  this  loss  of  his  work.  Such  a  one  cannot 
have  a  "  reward  "  (verse  14). 

16.  Ye  are  a  temple  of  God.  The  Christians  in  the  aggregate  are  called  a  temple,  in  which  God's  Spirit 
dwelt,  as  God  dwelt  in  the  tabernacle  (Exod.  25  :  8)  and  .Jewish  temple. 

17.  Hence,  if  any  teacher  destroy  this  temple,  he  destroys  God's  dwelling,  and  commits  sacrilege.  No  one  can 
actually  destroy  God's  church;  but  they  can  attempt  to  destroy  it,  and  can  injure  it,  marring  its  proportions,  and 
checking  its  growth.  They  can,  moreover,  disfigure  it  by  carelessness.  In  every  case,  there  will  be  a  reflex  action 
upon  the  soul  of  hira  who  does  the  injury.  The  verb  (^9(i.puo,  here  translated  "  destroj-,"  is  used  often,  not  of  destruc- 
tion of  life,  but  of  destruction  of  integrity,  purity,  and  order.     This  is  undoubtedly  its  meaning  here  in  both  places. 

18.  A  man,  who,  from  a  worldly  stand-point,  thinks  he  is  wise  (a  philosopher),  must,  to  become  a  true  Christian, 
see  that  he  is  a  fool  as  regards  the  true  wisdom.  He  is  then,  with  this  setting-aside  of  his  earthly  wisdom,  at  the 
beginning  of  the  course  of  the  true  wisdom. 

19.  Job  5 :  13. 

20.  Ps.  94:11. 

21.  Wherefore  let  no  one  plory  in  men.  Because  their  wisdom  is  really  foolishness,  as  regards  the  great 
problems  of  life,  death,  and  eternity. 

38.  The  believer,  united  to  Christ,  stands  on  a  higher  level  than  the  world,  and  is  made  possessor  of  all  things, 
in  that  all  things  minister  to  his  good.  The  teachers,  the  circumstances,  and  the  times,  all  belong  to  him;  and  he 
belongs  to  Christ. 

33.  And  ye  are  Christ's;  and  Christ  is  God's.  As  all,  whether  those  who  call  themselves  Paulites,  or 
those  who  call  themselves  Apollosites,  or  those  who  call  themselves  Cephasites,  belong  to  Christ,  how  absurd  it  is 
to  make  parties  !     The  last  phrase,  "  Christ  is  God's,"  seems  to  be  specially  added  as  against  the  party  calling  them- 


371 


We  have  nothing  which 


T.    CORIXTIIIAXS,    IV. 


we  have  not  received. 


selves  the  party  "  of  Christ."     Even  if  they  could  throw  the  other  three  i^arties  out  of  Christ,  they  would  meet 
them  in  God.     "  Ye  are  Christ's  [servants] ;  and  Christ  is  God's  [son]." 

The  Argnment  of  this  Chapter.  —  "  Yet  your  divisions  show  that  you  have  made  no  progress  in  the  Christian 
life,  and  that  your  spiritual  discernment  is  as  small  and  inchoate  as  when  I  was  first  among  you  ;  so  that  I  can  speak 
to  you  of  no  profouiider  subjects  of  Chii.stian  contemplation  than  1  did  then.  Alas  for  your  divisions  !  Think  less 
of  God's  ministers,  and  more  of  God.  Think  of  Christ,  the  great  foundation  of  the  Church;  and  let  every  one  be 
careful  how  he  builds  on  this  only  foundation:  for  the  church  is  God's  temple,  built  on  Christ;  and  the  world's 
wisdom  cannot  builil  thereon  :  and  all  good  builders,  nay,  all  things  whatsoever,  are  directed  for  your  eternal  benefit, 
who  are  in  Christ  and  in  God." 


CHAPTER    IV. 

1.  In  what  account  the  ministers  ought  to  he  had,  7.  We  have  nothing  which  we  have  not  received.  9.  The 
apostles  spectacles  to  the  world,  angels,  and  men,  13.  the  filth  and  offscouring  of  the  world :  15.  yet  oar 
fathers  in  Christ,  16.  whom  vire  ought  to  follow. 


1  Let  a  man  so  account  of  us,  as  of  the  minis- 
ters of  Christ,  and  stewards  of  the  mysteries  of 
God. 

2  Moreover  it  is  required  in  stewards,  that  a 
man  be  found  faithful. 

3  But  with  me  it  is  a  very  small  thing  that  I 
should  be  judged  of  you,  or  of  man's  judgment: 
yea,  I  judge  not  mine  own  self. 

4  For  I  know  nothing  by  myself;  yet  am  I  not 
hereby  justified:  but  he  thai,  judgeth  me  is  the 
Lord. 

5  Therefore  judge  nothing  before  the  time,  until 
the  Lord  come,  who  both  will  bring  to  light  the 
hidden  things  of  darkness,  and  will  make  mani- 
fest the  counsels  of  the  hearts:  and  then  shall 
every  man  have  praise  of  God. 

6  And  these  things,  brethren,  I  have  in  a  figure 
transferred  to  myself  and  to  Apollos  for  your 
sakes;  that  ye  might  learn  in  us  not  to  think  of 
men  above  that  which  is  WTitten,  tliat  no  one  of 
you  be  puffed  up  for  one  against  another. 

7  For  who  maketh  thee  to  differ  from  another  ? 
and  what  hast  thou  that  thou  didst  not  receive  ? 
now  if  thou  didst  receive  it,  why  dost  thou  glory, 
as  if  thou  hadst  not  received  it  ? 

8  Now  ye  are  full,  now  ye  are  rich,  ye  have 
reigned  as  kings  without  us:  and  I  would  to  God 
ye  did  reign,  that  we  also  might  reign  with  you. 

9  For  I  think  that  God  hath  set  forth  us  the 
apostles  last,  as  it  were  appointed  to  death:  for 
we  are  made  a  spectacle  unto  the  world,  and  to 
angels,  and  to  men. 

10  AVe  are  fools  for  Christ's  sake,  but  ye  arc 
wise  in  Christ;  we  are  weak,  but  ye  are  strong; 
ye  are  honourable,  but  we  are  despised. 


1  Let  a  man  so  account  of  us,  as  of  min- 
isters of  Christ,  and  stewards  of  the  mys- 

2  teries  of  God.  Here,  moreover,  it  is 
required  in  stewards,  that  a  man  be  found 

3  faithful.  But  with  me  it  is  a  very  small 
thing  that  I  should  be  ^  judged  of  you,  or 
of  man's  '-^judgement:  yea,  1  ■^ judge  not 

4  mine  own  self.  For  I  know  nothing 
against  myself;  yet  am  1  not  hereby  justi- 
fied :  but  he  that  •*  judgeth  me  is  the  Lord. 

5  Wherefore  judge  nothing  before  the  time, 
until  the  Lord  come,  who  will  both  bring 
to  light  the  hidden  things  of  darkness, 
and  make  manifest  the  coimsels  of  the 
hearts;  and  then  shall  each  man  have  his 
praise  from  God. 

6  Now  these  things,  brethren,  I  have  in  a 
figure  transferred  to  myself  and  Apollos 
for  your  sakes;  that  in  us  ye  might  learn 
not  to  go  beyond  the  things  which  are 
written ;  that  no  one  of  you  be  puffed  up 

7  for  the  one  against  the  other.  For  who 
maketh  thee  to  differ '?  and  what  hast 
thou  that  thou  didst  not  receive '?  but  If 
thou  didst  receive  it,  why  dost  thou  glory, 

8  as  if  thou  hadst  not  received  It  ?  Already 
are  ye  filled,  already  ye  are  become  rich, 
ye  have  reigned  without  us:  yea  and  I 
would   that  ye   did   reign,   that   we  also 

9  might  reign  with  you.  For,  1  think,  God 
hath  set  forth  us  the  apostles  last  of  all, 
as  men  doomed  to  death :  for  we  are  made 
a  spectacle  unto  the  world,  ^  and  to  angels, 

10  and  to  men.  We  are  fools  for  Christ's 
sake,  but  ye  are  wise  in  Christ;  we  are 


>  Or,  examined.    ^  Gr.  day.    ^  Or,  examine.    *  Or,  examineth.    ^  Or,  both  to  angels  and  men. 

1.  Miiiisterg.  Rather,  "servants."  Stewards  of  the  mysteries  of  God.  Put  in  charge  by  God  of  the 
gospel,  which  unlocks  the  hidden  principles  of  God's  saving  grace. 

2.  Here.     In  this  case  of  stewards. 

3.  God  <mly  is  the  judge  of  his  steward's  faithfulness  (compare  Rom.  14 :  4). 

4.  Illustrative  of  the  preceding  sentence,  that  he  does  not  judge  himself.  I  know  nothing  against  myself. 
I  am  not  conscious  of  having  done  any  wrong  among  you. 

5.  Kring  to  light.    Rather,  "  illuminate."    HIh  praise.    The  praise  he  deserves. 

6.  In  a  figure  transferred.  The  general  truths,  applicable  to  all  Christian  teachers,  Paul  had  applied  spe- 
cifically to  himself  and  Apollos  in  the  preceding  argument.  He  h.id  avoided  naming  the  others,  lest  they  might  deem 
him  actuated  by  personal  feeling.  He,  therefore,  had  spoken  of  himself  and  his  beloved  associate  Apollos,  and  urged 
Ihe  Corinthians  not  to  think  too  much  of  them,  who  were  merely  mouthpieces  for  God.  The  things  whifh  are 
written.    The  Scriptures.     For  the  one  teacher  against  the  otlier. 

7.  Tliee.     Specifically  the  teacher,  but  generally  it  applies  to  the  teacher's  advocates  also. 

8-10.  An  ironical  passage.  I  wonid  that  ye  did  reign,  etc.  A  triiimiihaiit  condition  of  Christian  life, 
external  as  well  as  internal,  would  certainly  be  delightful  to  us  apostles.     Rut  that  is  not  accorded  us  here. 

9.  For.    This  marks  the  contrast  to  the  wish  in  the  reality.    Last  of  all  in  the  scale  of  earthly  prosperity. 

372 


All  distinctions 


T.    CORIXTHIAXS,    lY. 


are  from  Q-od. 


11  Even  unto  this  present  hour  we  both  hunger, 
and  thirst,  and  are  naked,  and  are  butteted,  and 
have  no  certain  dwellingplace; 

12  And  labour,  working  with  our  own  hands: 
being  reviled,  we  bless;  being  persecuted,  we  suf- 
fer it : 

lo  Being  defamed,  we  intreat:  we  are  made  as 
the  filth  of  the  world,  and  are  the  offscouring  of 
all  things  unt(j  this  day. 

14  I  write  not  these  things  to  shame  you,  but  as 
my  beloved  sons  I  warn  yuu. 

15  For  though  ye  have  ten  thousand  instructers 
in  Christ,  yet  have  ye  not  many  fathers:  for  in 
Christ  Jesus  I  have  begotten  you  through  the 
gospel. 

11)  Wherefore  I  beseech  you,  be  ye  followers  of 
me. 

17  For  this  cause  have  I  sent  unto  you  Timo- 
theus,  who  is  my  beloved  son,  and  faithful  in  the 
Lord,  who  shall  bring  you  into  remembrance  of 
my  ways  which  be  in  Christ,  as  I  teach  every 
where  in  every  church. 

18  Now  some  are  puffed  up,  as  though  I  would 
not  come  to  you. 

19  But  I  will  come  to  you  shortly,  if  the  Lord 
will,  and  will  know,  not  the  speech  of  them  which 
are  puffed  up,  but  the  power. 

20  For  the  kingdom  of  God  is  not  in  word,  but 
in  power. 

21  What  will  ye  ?  shall  I  come  unto  you  with  a 
rod,  or  in  love,  and  in  the  spirit  of  meekness  ? 


weak,  but  ye  are  strong;  ye  have  glory, 

11  but  we  have  dishonour.  Even  unto  this 
present  hour  we  both  hunger,  and  thirst, 
and  are  naked,  and  arc  bulteted,  and  have 

12  no  certain  dwellingplac<' ;  and  we  toil, 
working  with  our  own  hands:  being  re- 
viled, we  bless;  being  persecuted,  we  en- 

13  dure;  being  defamed,  we  entreat:  we  are 
made  as  the  i  filth  of  the  world,  the  off- 
scouring  of  all  things,  even  until  now. 

14  I  write  not  these  things  to  shame  you, 
but  to  admonish  you  as  my  beloved  chil- 
ly dren.     For  though   ye   should   have  ten 

thousand  tutors  in  Christ,  yet  have  ye  not 
many  fathers:   for  in  Christ  Jesus  I  begat 

16  you  through  the  gospel.    I  beseech  you 

17  therefore,  be  ye  imitators  of  me.  For 
this  cause  have  I  sent  unto  you  Timothy, 
who  is  my  beloved  and  faithful  child  in 
the  Lord,  who  shall  put  you  in  remem- 
brance of  my  ways  which  be  in  Christ, 
even    as    I    teach    everywhere    in    every 

15  church.     Now   some    are    puffed    up,  as 

19  thougli  I  were  not  coming  to  you.  But  I 
will  come  to  you  shortly,  if  the  Lord  will; 
and  I  will  know,  not  the  word  of  them 

20  which  are  puffed  up,  but  the  power.  For 
the  kingdom  of  God  is  not  in  word,  but 

21  in  power.  What  will  ye  ?  shall  I  come 
unto  you  with  a  rod,  or  in  love  and  a 
spirit  of  meekness  ? 


Or,  re/use. 


scantily  clothed."    No  certain  dwellingplace.    Or,  "  no  fixed  residence." 
The  two  words  mean  literally  that  which  is  thrown  away  in  cleansing, 


11.  Are  naked.     Rather,  ' 
Wandering  from  place  to  place. 

13.  Tlie  filtli  — the  oflscourine:. 

and  that  which  is  thrown  away  in  wiping. 

1.5.  I'aul  was  a  father  to  the  Corinthian  church,  .is  having  first  preached  the  gospel  there,  and  founded  the 
church.  All  other  teachers  must  be  to  him  as  tutors  to  a  father  in  a  family.  Hence  he  could  ask  the  Corinthian 
Christians  to  imitate  him  as  children  would  a  father. 

17.  My  beloved  and  faithful  child.  The  figure  of  the  father  is  continued.  The  father  will  send  an  older 
child  (Timothy  was  older  in  the  faith)  to  confer  with  and  counsel  the  younger  children.  Timothy  went  from  Ephe- 
Bus  by  way  of  Macedonia  (Acts  19:  22).  My  ways  which  be  in  Clirist.  Paul's  conduct  as  a  Christian  toward 
all  other  Christians,  as  shown  in  his  teaching,  which  they  were  to  imitate  (verse  16),  as  against  their  factiousness  and 
quarrelling. 

19.  AVill  know^  by  personal  trial.  Not  the  word  —  but  the  power.  Not  simply  what  is  said,  but  what 
is  done.     Paul  would  examine  the  work  of  these  teachers,  and  see  of  what  sort  it  was. 

21.  The  rod  on  one  side  is  contrasted  with  love  and  a  spirit  of  meekness  on  the  other.  But  the  contrast  is  only 
subjectively  to  those  addressed.  If  he  came  with  a  rod,  he  would  not  lay  aside  his  love  and  meek  (or  gentle)  spirit. 
But,  in  one  case,  the  rod  would  be  most  conspicuous  to  them;  and,  in  the  other,  the  love  and  meekness  would  be. 

The  Argument  of  this  Chapter.  —  "  Since  your  divisions  are  founded  on  the  undue  exaltation  of  your  teachers, 
let  me  tell  you  that  a  teacher  of  the  gospel  is  a  mere  servant  and  steward,  who  is  praiseworthy  if  he  be  faithful ;  and 
of  this  faithfulness  God  is  the  only  judge.  We  should  be  very  humble  in  our  judgments  of  our  teachers,  and  of 
ourselves;  and,  as  teachers,  we  should  be  very  glad  to  see  others  prosper,  even  though  we  be  made  to  suffer.  ^As  a 
father,  I  send  Timothy  to  you,  who  will  expound  my  views,  as  I  preach  and  practise;  and,  ere  long,  I  will  come 
myself,  and  examine  this  matter  and  the  general  condition  of  the  church." 

373 


The  incestuous 


I.    CORIXTHIAXS,    V. 


CHAPTER    V. 

1.  The  incestuous  person  6.  is  cause  rather  of  shame  unto  them,  than  of  rejoicing.     7.  The  old  leaven  is  to 
purged  out.     10.  Heinous  offenders  are  to  he  shunned  and  avoided. 


1  It  is  reporter!  commonly  that  there  is  fornica- 
tion among  you,  and  such  fornication  as  is  not  so 
much  as  namerl  among  the  Gentiles,  that  one 
should  have  his  father's  wife. 

2  And  ye  are  puffed  up,  and  have  not  rather 
mourned,  that  he  that  hatli  done  this  deed  might 
be  taken  away  from  among  you. 

3  For  I  verily,  as  absent  in  body,  but  present  in 
spirit,  have  judged  already,  as  though  I  were 
present,  concerning  him  that  hath  so  done  this 
deed, 

4  In  the  name  of  our  Lord  Jesus  Christ,  when 
ye  are  gathered  together,  and  my  spirit,  with  the 
power  of  our  Lord  Jesus  Christ, 

5  To  deliver  such  an  one  unto  Satan  for  the  de- 
struction of  the  flesh,  that  the  spirit  may  be  saved 
in  the  day  of  the  Lord  Jesus. 

6  Your  glorying  is  not  good.  Know  ye  not  that 
a  little  leaven  leaveneth  the  whole  lump  ? 

7  Purge  out  therefore  the  old  leaven,  that  ye 
may  be  a  new  lump,  as  ye  are  unleavened.  For 
even  Christ  our  passover  is  sacrificed  for  us: 

8  Therefore  let  us  keep  the  feast,  not  with  old 
leaven,  neither  with  the  leaven  of  malice  and 
wickedness;  but  with  the  unleavened  bread  of 
sincerity  and  truth. 

9  I  wrote  unto  you  in  an  epistle  not  to  company 
with  fornicators: 


1  It  is  actually  reported  that  there  is  for- 
nication among  you,  and  such  fornication 
as  is  not  even  among  the  Gentiles,  that 

2  one  of  yon  hath  his  father's  wife.  And 
lye  are  puffed  up,  and  '-^did  not  rather 
mourn,  that  he  that  had  done  this  deed 
might  be  taken  away  from   among  you. 

3  For  I  verily,  being  absent  in  body  but 
present  in  spirit,  have  already,  as  though 
I  were  present,  judged  him  that  hath  so 

4  wrought  this  thing,  in  the  name  of  our 
Lord  Jesus,  ye  being  gathered  together, 
and  my  sjiirit,  with  the  power  of  our  Lord 

5  Jesus,  to  deliver  such  a  one  unto  Satan 
for  the  destruction  of  the  flesh,  that  the 
spirit  may  be  saved  in  the  day  of  the  Lord 

6^  Jesus.  Your  glorying  is  not  good.  Know 
ye  not  that  a  little  leaven  leaveneth  the 

T  whole  lump  ?  Purge  out  the  old  leaven, 
that  ye  may  be  a  new  lump,  even  as  ye  are 
unleavened.     For  our  passover  also  hath 

8  been  sacrificed,  even  Christ :  wherefore  let 
us  *  keep  the  feast,  not  with  old  leaven, 
neither  Avith  the  leaven  of  malice  and 
wickedness,  but  with  the  unleavened  bread 
of  sincerity  and  truth. 

9  I  wrote  unto  you  in  my  epistle  to  have 
10  no  company  with  fornicators ;  ^  not  alto- 


1  Or,  are  ye  puffed  upt    ^  Or,  did  ye  not  rather  mourn,  .  .  .  yout    s  Or.  Some  ancient  authoritieB  omit  Jesus. 
*  Gr.  keep  festival.    ^  Or,  not  at  all  meaning  the  fornicators,  etc. 

1.  His  father's  wife.  His  step-mother.  The  Gentile  looseness,  great  as  it  was  in  this  matter  of  sensual 
indulgence,  excluded  this  connection.     Even  to  them  a  father's  wife  was  sacred. 

2,  Ye  are  puft'ed  up.  Proudly  disdain  to  inquire  into  the  matter,  and  to  seeli  to  remove  the  stain.  Mourn 
with  such  genuine  grief  of  heart,  that  God  would  remove  the  offender,  and  leave  the  church  purer. 

4.  Ye  beiner  gathered  together,  as  a  church,  to  consider  the  fornicator's  case.  And  my  spirit.  This  is 
equal  to  "and  I  spiritually."  And  I,  but  not  in  the  body.  With  tlie  power  of  our  L.ord  Jesus.  I'aul  in  this 
was  not  exercising  personal  or  oflicial  power,  but  specially  communicated  power  from  the  Lord  Jesus.  It  was  a 
miraculous  transaction. 

5.  To  deliver  such  a  one  unto  Satan  for  the  destruction  of  the  flesh.  The  apostles  were  endowed 
from  time  to  time  with  miraculous  power  to  remove  and  to  inflict  disease.  Fertile  latter,  see  Acts  13 :  11.  For 
Satan  as  the  active  promoter  of  disease,  see  Job  2:  7,  and  Luke  1.3:  16.  I'aul  thus  announces  a  judgment  on  the  in- 
cestuous fornicator,  to  be  declared  in  full  meeting  of  the  church.  This  was  altogether  an  apostolic  and  exceptional 
act,  as  in  the  death  of  Ananias,  or  the  blindness  of  Elymas,  and  is  no  warrant  whatever  for  any  church  action  in  the 
direction  of  punishment.  All  that  the  church  could  do  was  to  excommunicate,  and  that  is  simply  to  exclude  from 
its  communion  as  a  contaminating  element.  Excommunication  is  a  safeguard  to  the  church,  and  not  a  punishment  to 
the  offender.  That  the  spirit  may  be  saved  in  the  day  of  tlie  Lord  Jesus.  That  tlie  man,  when  his  body 
is  laid  aside,  may  in  his  spiritual  body  (chap.  15 :  44),  on  the  day  of  final  judgment,  be  found  among  the  saints.  Ills 
spirit  would  be  saved  before  that;  but  the  apostle  looliB  to  his  completed  salvation  in  soul  and  body,  the  final  result  of 
this  present  afflictive  treatment. 

It  is  not  appropriate  to  so  low  a  condition  of  piety.    A  little  leaven  of 


6.  Your  glorying  is  not  good 

sinful  conduct. 

7.  Furge  out  the  old  leaven. 

.Jews  in  preparation  for  the  Passover, 
may  be  a  new  lump  of  dough. 


Reference  is  had  to  the  careful  exclusion  of  leaven  from  the  houses  of  tlje 
The  figure  is  mixed.  "  Cleanse  out  (from  the /to««<')  the  old  leaven,  that  yv 
ye  are  (as  Christians)  an  unleavened  material."  We  should  have  expected 
either  "  Cleanse  out  the  old  leaven,  that  ye  may  have  only  unleavened  dough  in  your  house;  "  or,  "  Throw  away  the 
old  leaven,  and  be  ye  a  new  lump."  Of  course,  cleansing  out  the  leaven  from  a  leavened  lump  is  impossible,  and 
cannot  be,  therefore,  used  as  a  figure.  The  house  and  the  lump  are  mingled  in  the  metaphor.  The  meaning  is  plain. 
As  Christians,  they  were  to  show  no  connivance  at  sin.  A  holy  Christ  demanded  a  holy  church.  Our  passover 
also,  as  well  as  the  Jews'  Passover. 

8.  Let  us  keep  the  feast.  The  feast  of  unleavened  bread.  Spiritually,  it  is  the  Christian  life,  founded  on 
Christ's  atoning  grace,  and  cleansed  from  sin.  Not  with  old  leaven,  neither  with  the  leaven  of  inalit-e 
and  wickedness.  The  second  clause  specifies  and  interprets  the  first.  The  two  words  translated  "  malice  "  and 
"  wicliedness  "  represent  the  passive  and  active  sides  of  moral  badness.  So  in  the  contrast,  "  sincerity  "  and  "  truth  " 
are  the  passive  and  active  sides  of  moral  goodness. 

9.  I  wrote.  Rather,  according  to  the  usage  of  letter- writers  to  use  the  past  tense,  "I  write."  He  means  this 
epistle,  and  the  words  he  is  now  about  to  record  (compare  Gal.  6  ;  11 ;  Philem.  19  :  21 ;  1  John  2 :  8,  seq.).  Many,  however, 
take  the  past  tense  here  literally,  and  think  the  apostle  refers  to  a  letter  that  is  lost.    la  that  case,  we  should  have  to 

374 


The  Corinthians  must 


T.    CORTXTIIIAXS,    YI. 


not  vex  their  brethren. 


10  Yet  not  altogether  with  the  fornicators  of 
tliis  world,  or  with  the  covetous,  or  extortioners, 
or  with  idolaters;  for  then  must  ye  needs  go  out  of 
the  world. 

11  But  now  I  have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  railer, 
or  a  drunkard,  or  an  extortioner;  with  such  an  one 
no  not  to  eat. 

]  2  P'or  what  have  I  to  do  to  judge  them  also  that 
are  without  ?  do  not  ye  judge  them  that  are  within  ? 

18  But  them  that  are  without  God  judgetli. 
Therefore  put  away  from  among  yourselves  that 
wicked  person. 


gethor  with  the  fornicators  of  this  world, 
or  Mith  the  covetous  and  extortioners,  or 
with  idolaters;  for  then  must  ye  needs  go 

11  out  of  the  world :  but  '  now  I  write  unto 
you  not  to  keep  company,  if  any  man  that 
is  named  a  brother  be  a  fornicator,  or 
covetous,  or  an  idolater,  or  a  reviler,  or 
a  drunkard,  or  an  extortioner;  with  such  a 

12  one  no,  not  to  cat.  For  what  have  I  to  do 
with  judging  them  that  are  without  ?    Do 

13  not  ye  judge  them  that  are  within,  whereas 
them  that  are  without  God  judgeth  ?  Put 
away  the  wicked  man  from  among  your- 
selves. 


'  Or,  as  it  is,  I  wrote. 


mippose  that  the  Corinthians  had  misconceived  the  meaning  of  that  letter  as  to  the  wicliednesa  under  consideration, 
and  that  Paul  now  corrected  the  misconception. 

10.  This  world.  Emphatic,  as  against  "  brother"  of  verse  11.  Christians  were  not  to  show  any  familiarity 
of  anj'  kind  to  professing  Christians  who  were  guilty  of  gross  sins.  And  yet  such  familiarity  (avvavaiLiyvvtrOai.) 
was  necessary  with  non-Christians.  The  necessity  implied  in  the  sentence,  "  for  then  must  ye  needs  go  out  of  the 
world,"  shows  that  no  wilful  familiarity  with  worldly  persons  is  countenanced.  With  regard  to  professed  Christians 
guilty  of  gross  sin,  pains  were  to  be  taken  to  avoid  all  contact  with  them.  This  was  to  purify  the  church.  Covet- 
ous. The  "  covetous  "  are  mentioned  also  in  verse  10,  along  with  fornicators,  e.\tortioners,  and  idolaters.  By  this 
class  are  meant  those  who  are  openly  living  for  pecuniary  gain  at  the  expense  of  others.  They  are  not  extortioners, 
for  they  do  not  actually  rob;  but  they  show  a  selfish  greed  on  every  opportunity.  This  class  has  no  business  in  the 
church  of  Christ. 

11.  But  now  I  write.  The  "now"  is  made  temporal  by  those  who  would  have  the  former  eypa.\j/a  as  "I 
wrote,"  and  this  one  as  "I  write."  But  the  vwl  Se  ("  but  now")  is  a  common  mode  of  speech  with  the  apostle  for 
"but  in  truth,"  or,  "  but  you  perceive  "  (see  Rom.  7:  17;  1  Cor.  12:18;  13:13;  l-t:6).  It  may  here  be  translated,  "But 
I  write  in  truth  unto  you,"  etc.,  explaining  more  particularly  how  he  wishes  the  injunction  of  the  ninth  verse  to  be 
taken.  He  had  already,  in  the  eighth  verse,  shown  how  he  would  have  it  not  taken.  Some  who  translate  the  first 
verb  (in  verse  9)  "I  wrote,"  consistently  translate  this  the  same  way,  and  use  the  phrase  "  but  in  truth,"  and  not  the 
temporal  "  now." 

12.  Do  not  ye  (as  Christians,  having  a  responsibility  to  keep  the  church  pure)  judge  them  that  are  within  ? 

13.  Use  your  power  of  thus  judging,  and  exclude  the  incestuous  man  from  your  number.  It  is  highly  probable 
that  the  man  who  was  guilty  of  the  incest  was  a  man  of  high  social  rank,  and  hence  the  church  was  reluctant  to 
interfere.    They  were  "  puffed  up  "  with  a  sense  of  the  high  caste  that  was  among  them. 

The  Argument  of  this  Chapter.  —  "  For  you  have  gone  so  far  in  backsliding  as  to  allow  a  fornicator  to  go  unre- 
buked  among  you.  I  interpose,  as  an  apostle,  and  in  the  name  of  Christ  afflict  him  with  bodily  suffering  (for  his 
soul's  eternal  good) ;  while  I  urge  you  to  remove  from  yoUr  communion  all  who  are  guilty  of  open  sins." 


CHAPTER    VI. 

1,  The  Corinthians  must  not  vex  their  brethren,  in  going  to  law  with  them  !  6.  especially  under  infidels.  9.  The 
unrighteous  shall  not  inherit  the  kingdom  of  Cod.  15.  Our  bodies  are  the  members  of  Christ,  19.  and 
temples  of  the  Holy  Ghost.     16,  17.  They  must  not  therefore  be  defiled. 


1  Dare  any  of  you,  having  a  matter  against 
another,  go  to  law  before  the  unjust,  and  not 
before  the  saints  ? 

2  Do  ye  not  know  that  the  saints  shall  judge 
the  world  ?  and  if  the  world  shall  be  judged  by 
you,  are  ye  unworthy  to  judge  the  smallest  mat- 
ters ? 

3  Know  ye  not  that  we  shall  judge  angels  ? 
how  much  more  things  that  pertain  to  this  life  ? 

4  If  then  ye  have  judgments  of  things  pertain- 
ing to  this  life,  set  them  to  judge  who  are  least 
esteemed  in  the  church. 

5  I  speak  to  your  shame.  Is  it  so,  that  there  is 
not  a  wise  man  among  you  ?  no,  not  one  that  shall 
be  able  to  judge  between  his  brethren  ? 


1  Dare  any  of  you,  having  a  matter 
against  ^  his  neighbour,  go  to  law  before 
the    unrighteous,    and     not    before    the 

2  saints  ?  Or  know  ye  not  that  the  saints 
shall  judge  the  world  ?  and  if  the  world 
is   judged   by  you,  are   ye  unworthy  '^to 

3  judge  the  smallest  matters  ?  Know  ye 
not  that  we  shall  judge  angels  ?  how 
much   more,  things   that  pertain  to  this 

4  life?  If  then  ye  have  ^to  judge  things 
pertaining  to  this  life,  ■*  do  ye  set  them  to 
judge  who   are    of    no    account    in    the 

5  church  ?  I  say  this  to  move  you  to 
shame.  Is  it  so,  that  there  cannot  be 
found  among    you   one  wise  man,   who 


1  Gr.  the  other.    ^  Qr.  of  the  smallest  tribunaU.    ^  Qr.  tribunals  pertaining  to.    *  Or,  set  them  .  .  .  church. 

2.  The  saints  shall  judge  the  world.    Compare  Ps.  149  : 5-9 ;  also  see  Rev.  20  : 4.    To  judge  the  smallest 
matters.    Margin,  "  Of  the  smallest  tribunals."    Tribunals  regarding  mere  earthly  affairs. 
4.  Who  are  of  no  account;  i.e.,  the  ungodly.    The  heathen  magistrate  is  intended. 


The  nnrighteons  shall  not 


I.    CORINTHIANS,    VI. 


inherit  the  kingdom  of  Ood< 


6  But  brother  goeth  to  law  with  brother,  and 
that  before  the  unbelievers. 

7  Now  therefore  there  is  utterly  a  fault  among 
you,  because  ye  go  to  law  one  with  another.  Why 
do  ye  not  rather  take  wrong?  Why  do  ye  not 
rather  suffer  yourselves  to  be  defrauded  ? 

8  Nay,  ye  do  wrong,  and  defraud,  and  that  your 
brethren. 

9  Know  ye  not  that  the  unrighteous  shall  not 
inherit  the  kingdom  of  God?  Be  not  deceived: 
neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  eifeniinate,  nor  abusers  of  themselves  with 
mankind, 

10  Xor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit  the 
kingdom  of  God. 

1 1  And  such  were  some  of  you  :  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified 
in  tlie  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God. 

12  All  things  are  lawful  unto  me,  but  all  things 
are  not  expedient:  all  things  are  lawful  for  me, 
but  I  will  not  be  brought  under  the  power  of  any. 

13  Meats  for  the  belly,  and  the  belly  for  meats: 
but  God  shall  destroy  both  it  and  them.  Now  the 
body  is  not  for  fornication,  but  for  the  Lord ;  and 
the  Lord  for  the  body. 

14  And  God  hath  both  raised  up  the  Lord,  and 
will  also  raise  up  us  by  his  own  power. 

15  Know  ye  not  that  your  bodies  are  the  mem- 
bers of  Christ  ?  shall  I  then  take  the  members  of 
Christ,  and  make  them  the  members  of  an  harlot  ? 
God  forbid. 

16  What  ?  know  ye  not  that  he  which  is  joined 
to  an  harlot  is  one  body  ?  for  two,  saith  he,  shall 
be  one  flesh. 

17  But  he  that  is  joined  unto  the  Lord  is  one 
spirit. 


shall  be  able  to  decide  between  his  breth- 

6  ren,  but  brother  goeth  to  law  with  brother, 

7  and  that  before  unbelievers  ?  Nay,  al- 
ready it  is  altogether  ^a  defect  in  you, 
that  ye  have  lawsuits  one  with  another. 
Why  not   rather  take   wrong?   why  not 

8  rather  be  defrauded  ?  Nay,  but  ye  your- 
selves do  wrong,  and   defraud,  and  that 

9  your  brethren.  Or  know  j'e  not  that  the 
unrighteous  shall  not  inherit  the  kingdom 
of  God?  Be  not  deceived:  neither  for- 
nicators, nor  idolaters,  nor  adulterers,  nor 
etfeminate,  nor  abusers  of  themselves  with 

10  men,  nor  thieves,  nor  covetous,  nor 
drunkards,  nor  revilers,  nor  extortioners, 

11  shall  inherit  the  kingdom  of  God.  And 
such  were  some  of  you  :  but  ye  ^  were 
washed,  but  ye  were  sanctified,  but  ye 
were  justified  in  the  name  of  the  Lord 
Jesus  Christ,  and  in  the  Spirit  of  our  God. 

12  All  things  are  lawful  for  me  ;  but  not 
all  things  are  expedient.  All  things  are 
lawful  for  me;  but  1  will  not  be  brought 

1.3  under  the  power  of  any.  Meats  for  the 
belly,  and  the  belly  for  meats  :  but  God 
shafl  liring  to  nought  both  it  and  them. 
But  the  body  is  not  for  fornication,  but 
for  the  Lord ;  and  the  Lord  for  the  body : 

14  and  God  both  raised  the   Lord,  and  will 

15  raise  up  us  through  his  power.  Know  ye 
not  that  your  bodies  are  members  of 
Christ  ?  shall  I  then  take  away  the  mem- 
bers of  Christ,  and  make  them  members 

16  of  a  harlot  ?  God  forbid.  Or  know  ye 
not  that  he  that  is  joined  to  a  harlot  is 
one  body  ?  for.  The  twain,  saith  he,  shall 

17  become  one  flesh.     But  he  that  is  joined 

18  unto  the  Lord  is  one  spirit.    Flee  forni- 


Or,  a  loHS  to  you.    ^  Gr.  washed  yourielves. 


7.  A  defect.     Rather,  "a  diminishing"  of   your  purity  and  strength.     AVliy  not   rather  be  defrauded? 

On  the  supposition  that  they  were  right  in  their  cause. 

8.  Nay,  but  ye  yourselves  do  wrong.  Those  that  brought  the  suits  against  brethren  to  the  heathen  courts 
were  themselves  the  aggressors,  and  in  the  wrong. 

9.  An  alternative  question  to  be  supplied.  "  Do  ye  this  wilfully,  or  know  ye  not?  "  etc.  The  kingdom  of 
God  is  the  entire  Messianic  glory,  subjective  and  objective,  in  time  and  eternity,  in  which  the  unrighteous  liave  no 
part;  although  they  may  have  an  outward  connection  with  it  in  its  imperfect  exhibition  on  earth.  Kft'eminate.  Lit- 
erally, "  soft."  Those  who  spend  their  time  in  eelf-indulgence.  Covetous.  See  on  chap.  5 :  11.  The  unrighteous 
are  here  enumerated  in  classes.  They  are  those  who  are  addicted  to  sins ;  and  the  sins  are  those  of  the  soul's  worship, 
the  body's  abuse,  or  a  neighbor's  injury. 

11.  And  such  were  some  of  you.  Literally,  "  Aud  some  of  you  were  these."  But  ye  were  washed  from  sin 
by  Christ's  blood,  ye  were  sanclitied  by  the  Holy  Spirit;  and  thus  ye  were  justified  before  our  Great  -Judge  by  the 
name  and  power  of  the  Lord  .Tesus,  and  by  the  Spirit  of  our  God.  The  idea  of  washing  in  baptism  is  utterly  out 
of  litie  with  the  lofty  series  of  spiritual  experiences  here  enumerated. 

13.  All  things  are  lawful  for  me;  i.e.,  all  the  natural  gralitic.itions  of  the  body  are  right  and  lawful  for  me, 
but  fornication  is  an  abuse  of  this  natural  gr.atification.  Not  all  things  are  expedient.  All  these  natural  gratifi- 
cations have  a  limit  to  their  proper  exercise.     When  T  am  rtnclcr  then  power,  they  are  no  longer  lawful. 

13.  Meats  and  the  belly  are  mutually  made  for  one  another  by  God.  But,  as  these  are  temporary  things,  there 
is  a  higher  law  which  prevents  a  misuse  of  this  mutual  fitness.  That  which  corresponds  to  this  mutual  fitness  of 
meats  and  the  belly  in  the  body,  as  such,  is  the  fitness  of  the  body  and  the  Lord,  and  not  any  connection  of  the  body 
with  fornication.  The  body  is  to  last  forever  (although  in  a  renewed  condition),  as  it  is  the  dwelling  of  the  Spirit. 
This,  then,  is  the  mutual  fitness  as  respects  the  body.  Fornication  is,  therefore,  not  to  be  defended  on  the  ground  of 
original  fitness.  There  is  no  fitness,  such  as,  in  meals  and  the  belly,  a  necessity  designates.  Fornication  is  thus  put 
by  the  apostle,  not  with  eating,  but  with  such  abnormal  acts  as  striiving  and  wounding,  for  which  one  might  claim  a 
natural  fitness. 

14.  The  eternal  fitness  of  the  body  and  the  Lord  is  seen  in  the  resurrection  of  both. 

1.5.  As  members  of  one  body  belong  to  one  another,  so  our  bodies  belong  to  one  another  and  to  the  Lord.  He  is 
the  head,  and  we  are  the  members  (Col.  2:19);  also  see  Rom.  12:5;  1  Cor.  12:12,  27;  Eph.  1:23;  4:12;  5:23,30; 
Col.  1 : 24.     This  fact  malies  a  bodily  union  with  a  harlot  insufferable.     God  forbid.     See  on  Rom.  ^ :  4. 

10.  The  twain,  saith  he,  shall  become  one  llesh.  The  "  he  "  is  God,  by  his  Word,  whether  the  actual 
words  were  uttered  (Gen.  2:24)  by  Adam,  or  by  God  himself,  at  the  creation  of  Kve.  This  was  spoken  in  that  case 
of  a  lawful  and  pure  marriage,  but  the  principle  applies  to  any  carnal  union  of  the  sexes. 

17.  Our  spiritual  union  with  Christ  should  forbid  any  false  union  of  our  bodies,  which  are  also  to  be  fully 
redeemed  (Rom.  8:11,  23). 

376 


Marriage  a  remedy 


L    CORIXTIIIAXS,    VIT. 


against  fornication. 


18  Flee  fornication.  Every  sin  that  a  man  doetli 
is  without  the  body;  but  he  that  ('onimitteth  forni- 
cation sinneth  against  his  own  body. 

19  Wliat  ?  know  ye  not  that  your  body  is  the 
temple  of  the  Holy  (^host  which  in  in  you,  which 
ye  have  of  God,  and  ye  are  not  your  own  ? 

20  For  ye  are  bought  with  a  price :  therefore 
glorify  God  in  your  body,  and  in  your  spirit,  which 
are  God's. 


cation.  Every  sin  that  a  man  doeth  is 
without  the  body  ;  but  he  that  commit- 
teth  fornication  sinneth  against  his  own 

19  body.  Or  know  ye  not  that  your  body  is 
a  1  temple  of  the  '^  Holy  Ghost  which  is  in 
you,  which  ye  have  from  God  ?  and  ye  are 

20  not  your  own ;  for  ye  were  bought  w^ith 
a  price:  glorify  God  therefore  in  your 
body. 


Or,  sanctuary.    '  Or,  Holy  Spirit. 


18.  Is  witliout  the  body.  Has  its  sphere  of  action  in  the  mind  or  character.  But  he  that  comniitteth 
fornication  not  only  acts  in  the  sphere  of  character,  but  continues  the  evil  into  his  own  body,  polluting  the  body 
■with  the  spiritual  evil. 

19.  Your  body  is  a  temple  of  the  IToly  Ghost.  A  different  figure  from  that  in  chap.  3 :  16.  There  the 
collective  church  was  the  temple.  Here  the  individual  Christian  is  a  temple.  God  sent  the  Holy  Ghost  to  dwell  in 
him.     Moreover,  this  betokens  God's  ownership  of  the  Christian. 

20.  Witli  a  price.  Not  with  silver  and  gold,  but  with  the  precious  blood  of  Christ  (see  1  Pet.  1:18,  19). 
Therefore.     Because  your  bodies,  dwelt  in  by  the  Holy  Spirit,  belong  to  God. 

The  Argument  of  this  Chapter.  — "Do  not  go  to  law  before  the  world's  courts.  Rather  suffer.  But,  alas!  ye 
yourselves  are  in  the  wrong,  and  practise  fraud.  But  remember,  none  guilty  of  gross  sins  can  inherit  the  kingdom  of 
God.  Remember  also,  that  though  God  does  not  wish  you  to  deny  the  body  in  its  natural  and  necessary  uses,  yet  he 
does  forbid  the  abuse  of  the  body;  and  the  character  of  the  body,  as  a  member  of  Christ,  and  as  the  dwelling  of  the 
Holy  Spirit,  forbids  such  abuse." 


CHAPTER    VII. 

2.  He  treateth  of  marriage,  4.  shewing  it  to  be  a  remedy  against  fornication :  10.  and  that  the  hond  thereof 
ought  not  lightly  to  be  dissolved.  18,  20,  Every  man  must  be  content  with  his  vocation.  25.  Virginity 
wherefore  to  be  embraced.     35.  And  for  what  respects  we  may  either  marry,  or  abstain  from  marrying. 


1  Now  concerning  the  things  whereof  ye  wrote 
unto  me:  It  is  good  for  a  man  not  to  touch  a 
woman. 

2  Nevertheless,  to  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman  have 
her  own  husband. 

3  Let  the  husband  render  unto  the  wife  due 
benevolence:  and  likewise  also  the  wife  imto  the 
husband. 

4  The  wife  hath  not  power  of  her  own  body,  but 
the  husband :  and  likewise  also  the  husband  hath 
not  power  of  his  own  body,  but  the  wife. 

o  Defraud  ye  not  one  the  other,  except  it  be 
with  consent  for  a  time,  that  ye  may  give  your- 
selves to  fasting  and  prayer;  and  come  together 
again,  that  Satan  tempt  you  not  for  your  incon- 
tinency. 

6  But  I  speak  this  by  permission,  and  not  of 
commandment. 

7  For  I  would  that  all  men  were  even  as  I  my- 
self. But  every  man  hath  his  proper  gift  of  God, 
one  after  this  manner,  and  another  after  that. 

8  I  say  therefore  to  the  unmarried  and  widows, 
It  is  good  for  them  if  they  abide  even  as  I. 

9  But  if  they  cannot  contain,  let  them  marry: 
for  it  is  better  to  mari'y  than  to  burn. 


1  Now^  concerning  the  things  whereof  ye 
wrote :  It  is  good  for  a  man  not  to  touch 

2  a  woman.  But,  because  of  fornications, 
let  each  man  have  his  own  wife,  and  let 

3  each  woman  have  her  own  husband.  Let 
the  husband  render  unto  the  wife  her  due : 
and  likewise  also  the  wife  unto  the  hias- 

4  band.  The  wife  hath  not  power  over  her 
own  body,  but  the  husband :  and  likewise 
also  the  husband  hath  not  power  over  his 

5  own  body,  but  the  wife.  Defraud  ye  not 
one  the  other,  except  it  be  by  consent  for 
a  season,  that  ye  may  give  yourselves  unto 
prayer,  and  may  be  together  again,  that 
Satan  tempt  you  not  because  of  your  in- 

6  continency.     But  this   I   say   by  way  of 

7  permission,  not  of  commandment.  ^Yet 
I  would  that  all  men  were  even  as  I  my- 
self. Howbeit  each  man  hath  his  own 
gift  from  God,  one  after  this  manner,  and 
another  after  that. 

8  But  I  say  to  the  unmarried  and  to 
widows,  It  is  good  for  them  if  they  abide 

9  even  as  I.  But  if  they  have  not  conti- 
nency, let  them  marry:  for  it  is  better  to 

10  marry  than  to  burn.    But  unto  the  mar- 


Many  ancient  authorities  read  For. 


1.  It  is  good  for  a  man,  etc.    The  common  opinion  would  be  the  contrary.    Paul  lays  down  the  perfectly 
honorable  character  of  celibacy.     But  he  does  not  enjoin  it. 

2.  Because  of  fornications  everywhere  abounding,  and  thus  tempting  you  to  sin.    Corinth  was  given  up  to 
licentiousness. 

3.  Her  due.    Dehitum  conjugale, 
6.  Defraud.     In  sensu  maritali. 

6.  By  way  of  permission,  not  of  commandment.     The  apostle  would  permit  such  seasons,  but  not 
command  them. 

7.  As  I  myself.    Unmarried,  and  without  a  desire  to  marry.    So  in  verse  8.    Howbeit.    Hia  wish,  he  knows, 
cannot  be  fulfilled. 

8.  To  the  unmarried  and  to  widows.    These  are  Christiana  whom  he  addresses. 

3T7 


Of  marriage 


I.    CORIXTIIIANS,    YII. 


and  its  duties. 


10  And  unto  the  married  I  command,  yet  not  I, 
but  the  Lord,  Let  not  the  wife  depart  from  her 
husband : 

11  But  and  if  she  depart,  let  her  remain  unmar- 
ried, or  be  reconciled  to  her  husband:  and  let  not 
the  husband  put  away  /^/.s  wife. 

12  But  to  the  rest  speak  I,  not  the  Lord:  If  any 
brother  hath  a  wife  that  believetli  not,  and  she  be 
pleased  to  dwell  with  him,  let  him  not  put  her 
away. 

13  And  the  woman  which  hath  an  husband  that 
believetli  not,  and  if  he  be  pleased  to  dwell  with 
her,  let  her  not  leave  him. 

14  For  the  unbelieving  husband  is  sanctified  by 
the  wife,  and  the  unbelieving  wife  is  sanctified 
by  the  husband :  else  were  your  children  unclean ; 
but  now  are  they  holy. 

15  But  if  the  imbelieving  depart,  let  him  depart. 
A  brother  or  a  sister  is  not  under  bondage  in  such 
cases  :  but  God  hath  called  us  to  peace. 

10  For  what  knowest  thou,  O  wife,  whether 
thou  shalt  save  thi/  husband  ?  or  how  knowest 
thou,  O  man,  whether  thou  shalt  save  thy  wife  ? 

17  But  as  God  hath  distributed  to  every  man, 
as  the  Lord  hath  called  every  one,  so  let  him  walk. 
And  so  ordain  I  in  all  churches. 

18  Is  any  man  called  being  circumcised  ?  let  him 
not  become  un circumcised.  Is  any  called  in  uncir- 
cumcision  ?  let  him  not  be  circumcised. 

19  Circumcision  is  nothing,  and  uncircumcision 
is  nothing,  but  the  keeping  of  the  commandments 
of  God. 

20  Let  every  man  abide  in  the  same  calling 
wherein  he  was  called. 

21  Art  thou  called  beinr/  a  servant  ?  care  not  for 
it:  but  if  thou  mayest  be  made  free,  use  it  rather. 

22  For  he  that  is  called  in  the  Lord,  being  a 
servant,  is  the  Lord's  freeman:  likewise  also  he 
that  is  called,  being  free,  is  Christ's  servant. 


ried   I  give   charge,  yea  not   I,   but   the 
Lord,  That  the  wife  depart  not  from  her 

11  husband  (i)ut  and  if  she  depart,  let  her 
remain  unmarried,  or  else  be  reconciled  to 
her  husband);  and  that  the  husband  leave 

12  not  his  wife.  But  to  the  rest  say  I,  not 
the  Lord:  If  any  brother  hath  an  unbe- 
lieving wife,  and  she  is  content  to  dwell 

13  with  him,  let  him  not  leave  her.  And  the 
woman  which  hath  an  unbelieving  hus- 
band, and  he  is  content  to  dwell  with  her, 

14  let  her  not  leave  her  husband.  For  the 
unbelieving  husband  is  sanctified  in  the 
wife,  and  the  unbelieving  wife  is  sancti- 
fied in  the  brother:  else  were  your  chil- 
dren   unclean;    but   now  are   they  holy. 

15  Yet  if  the  unbelieving  departeth,  let  him 
depart:  the  brother  or  the  sister  is  not 
under  bondage  in  such   cases:   but   God 

16  hath  called  ^  us  in  peace.  For  how  know- 
est thou,  O  wife,  whether  thou  shalt  save 
thy  husband  ?  or  how  knowest  thou,  O 
husband,   whether  thou    shalt    save    thy 

17  wife  ?  Only,  as  the  Lord  hath  distributed 
to  each  man,  as  God  hath  called  each,  so 
let  him  walk.     And  so  ordain  I  in  all  the 

18  churches.  Was  any  man  called  being 
circumcised  ?  let  him  not  become  uncir- 
cumcised.  Hath  any  been  called  in  im- 
circumcision  ?  let  him  not  be  circumcised. 

19  Circumcision  is  nothing,  and  uncircum- 
cision is  nothing;  but  the  keeping  of  the 

20  commandments  of  God.  Let  each  man 
abide    in    that    calling   wherein    he   was 

21  called.  Wast  thou  called  being  a  bond- 
servant ?  care   not   for  it :   -  but   if  thou 

22  canst  become  free,  use  it  rather.  For  he 
that  was  called  in  the  Lord,  being  a  bond- 
servant, is  the  Lord's  freedman:  likewise 
he  that  was  called,  being  free,  is  Christ's 


Many  ancient  authorities  read  . 


2  Or,  nny,  even  if. 


10.  'Sot  I,  but  the  L.ord.  Not  only  I  now  as  apostle,  but  the  Lord  Jesus  himself  when  he  taught  upon  earth 
(Matt.  5:13,  and  19:9). 

11.  L,eave.  Here,  and  In  verses  13  and  14,  the  word  should  read  "put  away."  It  is  the  technical  word  for 
dissolving  the  marriage  tie. 

12.  Say  I,  not  the  Lord.  A  new  commandment,  not  a  repetition  (as  before)  of  one  given  by  the  Lord  Jesus. 
"  The  rest"  here  mentioned  are  those  involved  in  mixed  marriages,  one  party  being  a  Christian,  and  the  other  a 
heathen  (compare  verse  8). 

14.  The  faith  of  the  one  party  renders  the  other  "sanctified,"  of  course  not  in  his  heart  (only  his  own  faith 
could  do  that),  but  in  his  relation  to  the  outward  church.  He  does  not  belong  to  its  communion,  it  is  true;  but  he  is 
not  an  outsider  to  he  avoided.  He  is  counted  as  coming  under  the  influence  of  the  sanctity  of  the  church.  The 
children  are  also  holy.  They  belong  to  the  church  of  God.  The  case  referred  to  is  one  where  the  conversion  of  one 
parent  has  occurred  after  marriage.  The  apostle  says,  in  verse  13,  "  the  woman  which  lutth  an  unbelieving  husband," 
uot  "  the  woman  which  shall  marry  an  unbelieving  man." 

15.  Is  not  under  bondage  to  remain  a  husband  or  wife  of  the  departing  one.  God  hath  called  us  in 
peace.    God  called  us  into  his  kingdom  in  the  interests  of  peace. 

16.  How  knowest  thou,  etc.  Therefore  you  cannot  consider  the  conversion  of  the  departing  party  a  reason 
for  maintaining  the  union. 

17.  Only,  as  the  Lord,  etc.  Rather,  "  Unless  as  the  Lord  has  distributed  to  each,  as  God  has  called  each,  so 
let  him  walk  ;  "  that  is,  let  every  man  walk  in  life  exactly  in  the  station  and  relations  in  which  he  was  called  to  salva- 
tion, unless  the  Lord  has  (as  in  the  case  of  the  departing  husband  or  wife)  appointed  a  different  issue  for  some.  So 
ordain  I  in  all  tlie  churches.    Paul's  authority  was  recognized  throughout  Christendom. 

18.  Let  liim  not  become  uncircumcised.  Let  him  not  try  to  hide  the  fact  of  the  rite.  Some  would  have 
a  reference  to  a  surgical  operation  of  restoration. 

20.  In  that  calling  wherein  he  was  called.  "  Calling  "  is  not  our  "  business  vocation,"  but  the  calling  to 
Christ.  The  calling  to  Christ  is  a  calling  of  the  same  sort  in  its  essence  to  all,  but  differing  in  the  condition  to  which 
It  comes.     It  may  be  a  servant-calling  or  a  freeman-calling. 

21.  I'se  it  rather.  This  may  refer  either  to  liberty  or  slavery;  for  we  may  read  the  preceding  clause  either, 
"  but  if  also  (in  addition  to  thy  conversion)  thou  canst  become  free,"  or,  "  but  if  even  thou  canst  become  free."  In 
the  former  case,  we  must  read,  "  use  liberty  rather;  "  in  the  latter,  "  use  slavery  rather."  The  latter  seems  to  be 
most  accordant  with  the  context. 

22.  Anyhow  a  slave,  if  a  Christian,  is  the  Lord's  freedman,  made  free  from  sin.  And  the  Christian,  who  is  free, 
must  not  boast  over  the  brother  who  is  a  slave;  for  he,  too,  Is  the  slave  of  Christ. 


378 


Of  the  marriage 


I.    CORIXTIIIAXS,    YII. 


of  virgins. 


23  Ye  are  bought  with  a  price;  be  not  ye  the 
servants  of  men, 

24  Brethren,  let  every  man,  wherein  he  is  called, 
therein  abide  with  God. 

25  Now  concerning  virgins  I  have  no  command- 
ment of  the  Lord:  yet  I  give  ray  judgment,  as 
one  that  hath  obtained  mercy  of  the  Lord  to  be 
faitliful. 

2(5  I  suppose  therefore  that  this  is  good  for  the 
present  distress,  I  say,  that  it  is  good  for  a  man 
so  to  be. 

27  Art  thou  bound  unto  a  wife  ?  seek  not  to  be 
loosed.  Art  thou  loosed  from  a  wife  ?  seek  not  a 
wife. 

28  But  and  if  thou  marry,  thou  hast  not  sinned ; 
and  if  a  virgin  marry,  she  hath  not  sinned.  Nev- 
ertheless such  shall  have  trouble  in  the  flesh:  but 
I  spare  you. 

29  But  this  I  say,  brethren,  the  time  is  short: 
it  remaineth,  that  both  they  that  have  wives  be  as 
though  they  had  none; 

30  And  they  that  weep,  as  though  they  wept  not ; 
and  they  that  rejoice,  as  though  they  rejoiced 
not;  and  they  that  buy,  as  though  they  possessed 
not; 

31  And  they  that  use  this  world,  as  not  abusing 
it :  for  the  fashion  of  this  world  passeth  away. 

32  But  I  would  have  you  without  carefulness. 
He  that  is  unmarried  careth  for  the  things  that 
belong  to  the  Lord,  how  he  may  please  the  Lord : 

33  But  he  that  is  married  careth  for  the  things 
that  are  of  the  world,  how  he  may  please  his  wife. 

34  There  is  difference  also  between  a  wife  and 
a  virgin.  The  unmarried  woman  careth  for  the 
things  of  the  Lord,  that  she  may  be  holy  both  in 
body  and  in  spirit:  but  she  that  is  married  careth 
for  the  things  of  the  world,  how  she  may  please 
her  husband. 


23  bondservant.  Ye  were  bought  with  a 
price;  become  not  bondservants  of  men, 

24  Brethren,  let  each  man,  wherein  he  was 
called,  therein  abide  with  God. 

25  Now  concerning  virgins  I  have  no  cojn- 
mandment  of  the  Lord:  but  I  give  my 
judgement,   as  one    that    hath    obtained 

20  mercy  of  the  Lord  to  be  faithful.  I  think 
therefore  that  this  is  good  by  reason  of  the 
present  distress,  namely,  that  it  is  good  for 

27  a  man  i  to  be  as  he  is.  Art  thou  bound 
unto  a  wife  ?  seek  not  to  be  loosed.  Art 
thou  loosed  from  a  wife '?  seek  not  a  wife. 

28  But  and  if  thou  marry,  thou  hast  not 
sinned;  and  if  a  virgin  marry,  she  hath 
not  sinned.  Yet  such  shall  have  tribula- 
tion in  the  flesh:  and  I  would  spare  you. 

29  But  this  I  say,  brethren,  the  time  ^is 
shortened,  that  henceforth  both  those  that 
have  wives  may  be  as  though  they  had 

30  none ;  and  those  that  weep,  as  though 
they  wept  not;  and  those  that  rejoice,  as 
though  they  rejoiced  not;  and  those  that 

31  buy,  as  though  they  possessed  not ;  and 
those  that  use  the  world,  as  not  ^  abusing 
it:  for  the  fashion  of  this  world  passeth 

32  away.  But  I  would  have  you  to  be  free 
from  cares.  He  that  is  unmarried  is  care- 
ful for  the  things  of  the  Lord,  how  he 

33  may  please  the  Lord :  but  he  that  is  mar- 
ried is  careful  for  the  things  of  the  world, 

34  how  he  may  please  his  *  wife.  And  there 
is  a  difference  also  between  the  wife  and 
the  virgin.  She  that  is  unmarried  is  care- 
ful for  the  things  of  the  Lord,  that  she 
may  be  holy  both  in  body  and  in  spirit: 
but  she  that  is  married  is  careful  for  the 
things  of  the  world,  how  she  may  please 

35  her  husband.  And  this  I  say  for  your 
own  profit;  not  that  I  may  cast  a  ^  snare 
upon  you,  but  for  that  which  is  seemly. 


*  Gr.  HO  to  be.  ^  Or,  U  Hhortened  henceforth,  that  both  those,  etc.  3  Or,  using  it  to  the  full.  *  Or,  wife,  and  in 
dieided.  So  also  the  icife  and  the  virgin  :  she  that  is  unmarried  is  careful,  etc.  Many  ancient  authorities  read 
wife,  and  is  divided.  So  also  the  woman  that  is  unmarried  and  the  virgin  is  careful,  etc.  ^  Or,  constraint. 
Gr.  noose. 

23.  Ye  were  bought  with  a  price.  (Compare  chap.  6:20.)  There  it  was  an  argument  against  defilement; 
here,  against  subserviency  to  men.  If  a  Christian  be  a  slave  externally  to  a  man,  he  should  carry  his  soul  in  freedom, 
iu  no  subserviency  to  human  follies.     He  can  do  this,  while  faithful  in  his  service  to  his  earthly  master. 

24.  The  injunction  of  verse  17  and  verse  20  again  repealed,  with  the  added  thought,  "  with  God."  Constant 
recognition  of  God's  presence  will  give  the  contentment  desired. 

2.5.  I  liave  no  commandment  of  the  Lord.  No  express  teaching  of  Jesus,  as  I  had  regarding  adultery  in 
verse  10.     To  be  faithful  as  an  apostle  and  teacher  of  the  church. 

23.  The  present  distress.  The  unsettled  condition  of  the  church,  a  period  of  persecution  now  close  upon 
the  church  (ececrTwcraj'),  which  was  necessary  for  the  foundation  of  the  church.  The  notion  attached  by  some  to 
euch  passages  as  this  and  verses  29-31,  that  Paul  taught  the  very  speedy  arrival  of  the  judgment  day,  is  gratuitous. 
An  unmarried  man  would  have  a  less  burden  to  bear  amid  the  persecutions  of  the  martyr-period. 

28.  I  would  spare  you.  Literally,  "  I  am  sparing  you ;  "  or,  "  I  am  taliiug  care  of  you  "  by  my  counsel.  The 
"  I  "  is  emphatic. 

29.  The  time  is  shortened.  The  time  of  the  church's  present  exemption  from  persecution.  As  thougrh 
they  had  none.    Not  knowing  at  what  moment  they  would  be  separated  from  them. 

30.  As  though  they  -wept  not.  Having  new  emergencies  to  absorb  all  their  attention  and  efforts.  As 
though  they  rejoiced  not.  (The  same  explanation  as  the  preceding.)  As  though  they  possessed  not. 
Their  property  being  subject  to  immediate  confiscation. 

31.  As  not  abusing  it.  Rather,  "  as  not  excessively  using  it;  "  because  it  was  so  eoon  to  pass  away.  That 
xpionevot  and  KaTexpi^y.€voi.  cannot  mean  the  same  thing  (as  Meyer  holds)  is  evident.  We  see,  in  Synesius  (206  A.), 
the  same  contrast  (xpijo-^ai  rai?  <t>i.\iai<;,  ov  KaTaxp>j<T9ai).  The  meaning  of  "abusing"  is  simply  that  of  "using 
excessively."  The  fashion  of  this  world.  The  form  and  style  of  this  world.  The  host  of  martyrs  was  vast, 
and  this  world's  trxiiMa  passed  away  very  rapidly  from  them.  But  the  words  are  true  for  all  of  us.  To  one  who 
lives  threescore  years  and  ten,  the  fashion  of  this  world  has  been  a  fleeting  thing. 

3'i.  Free  from  cares.  Free  from  world Ig  cares.  Spiritual  earnestness  and  devotion  form  the  best  antidote 
to  worldly  cares. 

33.  Is  careful  for  the  things  of  the  world.  The  unmarried  has  opportunitg  to  attend  to  divine  things. 
The  married  is  tempted  to  attend  to  worldly  things. 

35.  Not  that  I  may  cast  a  snare  ui>uu  you.    To  catch  you,  and  hohl  you  in  bondage.    But  for  that,  etc. 

S79 


To  abstain  from  meats 


I.    CORIXTHIANS,    VIII. 


offered  to  idols. 


35  Ami  this  I  speak  for  your  own  profit;  not 
that  I  may  cast  a  snare  upon  you,  but  for  that 
which  is  comely,  and  that  ye  may  attend  upon  the 
Lord  without  distraction. 

30  But  if  any  man  think  that  he  behaveth  him- 
self uncomely  toward  his  virgin,  if  she  pass  the 
flower  of  lu'f  age,  and  need  so  require,  let  him  do 
what  he  will,  he  sinneth  not:  let  them  marry. 

37  Xevertheless  he  that  standeth  stedfast  in 
his  heart,  having  no  necessity,  but  hath  power 
over  his  own  will,  and  hath  so  decreed  in  his 
heart  that  he  will  keep  his  virgin,  doeth  well. 

38  So  then  he  that  giveth  her  in  marriage  doeth 
well;  but  he  that  giveth  her  not  in  marriage  doeth 
better. 

39  The  wife  is  bound  by  the  law  as  long  as  her 
husband  liveth;  but  if  her  husband  be  dead,  she 
is  at  liberty  to  be  married  to  whom  she  will;  only 
in  the  Loril. 

40  But  she  is  happier  if  she  so  abide,  after  my 
judgment:  and  I  think  also  that  I  have  the  Spirit 
of  God. 


and  that  ye  may  attend  ujion  (lie  Loi-d 
;3G  without  distraction,  i'.ut  if  any  man  tliiiik- 
eth  that  he  Ix'havctii  himself  unst'i-iidy 
toward  his  '  virgin  daiKjtitcr,  if  she  be  past 
the  flower  of  her  age,  and  if  need  so 
requireth,  let   him   do  what   he   will;   he 

37  sinneth  not;  let  them  marry.  But  he  that 
standeth  stedfast  in  his  heart,  having  no 
necessity,  but  hath  power  as  touching  his 
own  will,  and  hath  detennincd  this  in 
his  own  heart,  to  keep  his  own  '  virgin 

38  diiwjhter,  shall  do  well.  So  then  both  he 
that  giveth  his  own  '  virgin  dauyhter  in 
marriage  doeth  well;  and  he  that  giveth 

39  her  not  in  marriage  shall  do  better.  A 
wife  is  bound  for  so  long  time  as  her  hus- 
band liveth;  but  if  the  husband  be  -dead, 
she  is  free  to  be  married   to  whom  she 

40  will;  only  in  the  Lord.  But  she  is  hap- 
pier if  she  abide  as  she  is,  after  my  judge- 
ment: and  I  think  that  I  also  have  the 
Spirit  of  God. 


J  Or,  virgin  (omitting  daughter).    ^  dr.  falleji  as/eep. 


Literally,  "  but  for  the  well-behaving  and  well-attending  to  the  Lord  without  distraction."     Paul  did  not  desire  to 
make  them  do  penance,  but  simply  to  be  free  for  the  best  service  of  God. 

38.  And  if  need  so  requireth.  Her  disposition,  or  the  family  circumstances,  may  mal^e  it  wise  for  her  to 
marry.     Let  them  marry.     The  two  young  people. 

37.  Four  things.  He  stands  steadfast  in  heart  (i.e.,  is  resolute) ;  he  has  no  necessity  (i.e.,  has  power  to  carry  out 
his  desire) ;  he  has  made  this  special  resolution  to  keep  her  a  virgin",  he  has  done  well. 

38.  The  comparison  between  the  one  who  gives  her  in  marriage,  and  the  one  who  does  not,  is  here  repeated,  but 
with  each  term  augmented.  The  terms  at  first,  in  verses  30  and  37,  were  "sinneth  not,"  and  "death  well."  Here 
they  are  "  doeth  well,"  and  "  doeth  better." 

39.  A  new  subject,  or  branch  of  the  general  subject,  in  reply,  probably,  to  some  question  in  the  letter  from  the 
Corinthian  church  (chap.  7  : 1).    Only  in  the  Lord.     She  should  marry  only  a  Christian. 

40.  And  I  think  that  I  aLso  (as  well  as  other  apostles)  have  the  Spirit  of  God.  There  is  a  subdued  irony 
in  these  words. 

The  Argument  of  this  Chapter.  —  "  Under  present  circumstances,  it  is  better  not  to  marry  (provided  you  are  not 
led  into  temptation  by  being  unmarried)  ;  but,  if  you  are  married,  do  not  separate,  even  if  you  have  an  ungodly 
partner.  Indeed,  let  not  your  conversion  to  Christ  cause  you  to  feel  that  a  change  of  social  position  is  necessary  in 
any  regard.    In  all  cases,  be  not  bound  by  any  ties  too  closely  to  the  world." 


CHAPTER  VIII. 

1,  To  abstain  from  meats  offered  to  idols.     8,  9.  We  must  not  abuse  our  Christian  liberty,  to  the  offence  of  oar 
brethren :  11.  but  must  bridle  our  knowledge  with  charity. 


1  Xow  as  touching  things  offered  unto  idols, 
we  know  that  we  all  have  knowledge.  Knowl- 
edge putfeth  up,  but  charity  edifieth. 

2  And  if  any  man  think  that  he  know-eth  any 
thing,  he  knoweth  nothing  yet  as  he  ought  to 
know. 

3  But  if  any  man  love  (iod,  the  same  is  known 
of  him. 

4  As  concerning  therefore  the  eating  of  those 
things  that  are  offered  in  sacrifice  unto  idols,  we 
know  that  an  idol  is  nothing  in  the  world,  and 
that  there  is  none  other  VjoA  but  one. 


1  Now  concerning  things  sacrificed  to 
idols:  We  know  that  we  all  have  knowl- 
edge.     Knowledge   puffeth   up,    but   love 

2  1  edifieth.  If  any  man  thinketh  that  he 
knoweth  any  thing,  he  knoweth  not  yet 

3  as  he  ought  to  know ;  but  if  any  man 
loveth  God,  the  same  is  known  of  him. 

4  Concerning  therefore  the  eating  of  things 
sacrificed  to  idols,  we  know  tliat  no  idol 
is  (iny  t/iinr/  in  the  world,  and  that  there 

5  is  no  God  but  one.  For  though  there  be 
that  are  called  gods,  whether  in  heaven  or 


Gr.  bnildeth  up. 


1.  We  alL  As  often,  so  here,  "  all  "  is  used  for  "  very  many,"  or  "  almost  all."  In  verse  7,  we  see  exceptions. 
Have  knowledge.  Specifically,  on  the  subject  of  idols,  that  they  are  representations  of  no  reality.  Knowledge 
puffeth  up.  Knowledge  generally.  ICdifleth.  Buildeth  up  the  Christian  character  solidly ;  whereas,  knowledge 
only  puffeth  up  as  with  wind. 

2.  A  thorough  knowledge  is  not  attained  by  us.    A  knowledge  of  our  ignorance  is,  however,  a  correct  knowledge. 

3.  But,  if  we  love  God,  we  are  known  by  him,  and  that  knowledge  of  us  by  God,  who  recognizes  our  love  to 
him,  is  worth  more  than  all  earthly  knowledge  of  ours.     This  is  Paul's  word  of  comfort  to  our  ignorance. 

4.  The  word  "  knowledge,"  in  verse  1,  led  to  the  parenthetical  comparison  of  knowledge  and  love.    The  apostle 

380 


Paul  sheweth 


I.   CORIXTIIIAXS,    IX. 


his  liberty. 


5  For  though  there  be  that  are  called  gods, 
whether  in  heaven  or  in  earth,  (as  there  be  gods 
many,  and  lords  many, ) 

0  But  to  us  tliere  is  but  one  God,  the  Father,  of 
whom  are  all  things,  and  we  in  him;  and  one 
Lord  Jesus  Christ,  by  whom  are  all  things,  and 
we  by  him. 

7  Howbeit  there  is  not  in  every  man  that 
knowledge :  for  some  with  conscience  of  the  idol 
unto  this  hour  eat  it  as  a  thing  offered  unto  an 
idol;  and  their  conscience  being  weak  is  defiled. 

8  But  meat  commendeth  us  not  to  God:  for 
neither,  if  we  eat,  are  we  the  better;  neither,  if 
we  eat  not,  are  we  the  worse. 

9  But  take  heed  lest  by  any  means  this  liberty 
of  yours  become  a  stumblingblock  to  them  that 
are  weak. 

10  For  if  any  man  see  thee  which  hast  knowl- 
edge sit  at  meat  in  the  idol's  temple,  shall  not  the 
conscience  of  him  which  is  weak  be  emboldened 
to  eat  those  things  which  are  offered  to  idols ; 

11  And  through  thy  knowledge  shall  the  weak 
brother  perish,  for  whom  Christ  died  ? 

12  But  when  ye  sin  so  against  the  brethren,  and 
wound  their  weak  conscience,  ye  sin  against 
Christ. 

18  Wherefore,  if  meat  make  my  brother  to  of- 
fend, I  will  eat  no  flesh  while  the  world  standeth, 
lest  I  make  my  brother  to  offend. 


on  earth;   as  there  are  gods  many,  and 

6  lords  many ;  yet  to  us  there  is  one  God, 
the  Father,  of  whom  are  all  things,  and 
we  unto  him;  and  one  Lord,  Jesus  Christ, 
through   whom   are    all    things,   and   we 

7  through  him.  Howbeit  in  all  men  there 
is  not  that  knowledge:  but  some,  being 
used  until  now  to  the  idol,  eat  as  of  a 
thing  sacrificed  to  an  idol;  and  their  con- 

8  science  being  weak  is  defiled.  But  meat 
will  not  commend  us  to  God:  neither,  if 
we  eat  not,  ^  are  we  the  worse ;  nor,  if  we 

9  eat,  "^are  we  the  better.  But  take  heed 
lest  by  any  means  this  ^  liberty  of  yours 
become  a  stumblingblock  to  the  weak. 

10  For  if  a  man  see  thee  which  hast  knowl- 
edge sitting  at  meat  in  an  idol's  temple, 
will  not  his  conscience,  if  he  is  weak,  ••  be 
emboldened   to   eat   things    sacrificed    to 

11  idols  ?  For  *  through  thy  knowledge  he 
that  is  weak  perisheth,  the   brother  for 

12  whose  sake  Christ  died.  And  thus,  sin- 
ning against  the  brethren,  and  wounding 
their  conscience  when  it  is  weak,  ye  sin 

13  against  Christ.  Wherefore,  if  meat  mak- 
eth  my  brother  to  stumble,  I  will  eat  no 
flesh  for  evermore,  that  I  make  not  my 
brother  to  stumble. 


1  Gr.  do  ice  lack.    ^  Gr.  do  ire  abound.    ^  Or,  poxeer.    *  Gr.  be  builded  up.    ^  Gr.  in. 

now  returns  to  his  argument.     No  idol  is  any  thing  in  the  world.     Rather,  "an  idol  is  nothing  in  the  world." 
That  is,  an  idol  represents  no  reality  in  the  universe.     It  is  a  mere  stone,  or  piece  of  metal,  having  nothing  beyond. 

5.  As  there  are  (in  this  sense  of  popular  usage)  g^ods  many,  and  lords  many. 

6.  AVe  unto  him.  We  formed  to  look,  live,  and  tend  to  him.  We  tlirough  liim.  We,  as  Christians,  made 
Buch  through  his  blood. 

8.  Meat,  therefore  (i.e.,  food),  is  a  thing  indifferent.    Eating,  or  non-eating,  has  no  moral  character  in  itself. 

10.  Sitting  at  meat  in  an  idol's  temple.  It  may  be  that  restaurants  were  found  within  temple  precincts. 
The  apostle  I'ould  scarcely  have  imagined  a  Christian  sitting  down  at  an  actual  idol-feast;  or,  if  he  h.ad  referred  to 
such,  it  would  have  been  with  the  severest  denunciation.  His  conscience,  if  he  is  weak,  be  emboldened, 
etc.  The  verb  is  literally,  "  be  built  up,"  and  refers  to  edification  in  the  Christian  life.  The  weak  brother  will 
conscientiously  (by  following  your  unexplained  example)  build  up  his  Christian  life  with  idolatry!  This  will  be 
wood,  hay,  and  stubble  of  the  worst  sort  (chap.  3:  12). 

11.  For  whose  sake  Christ  died.    See  Rom.  14 :  15. 
13.  A  strong  hypothetic  case,  of  course  never  realized. 

The  Argument  of  this  Chapter.  —  "  However  much  we  know  that  an  idol  is  in  reality  nothing,  and  that,  there- 
fore, meat  offered  to  idols  is  not  different  from  other  meat;  yet  for  the  sake  of  weak  brethren,  who  have  not  this 
knowledge,  we  may  be  obliged  to  deny  ourselves  the  use  of  our  liberty  in  this  matter." 


CHAPTER    IX. 

1.  He  shewetli  his  liberty,  7.  and  that  the  minister  ought  to  live  by  the  gospel :  15.  yet  that  himself  hath  of  his 
own  accord  abstained,  18.  to  be  either  chargeable  unto  them,  22.  or  offensive  unto  any,  in  matters  indifferent. 
24.  Our  life  is  like  unto  a  race. 


1  Am  I  not  an  apostle  ?  am  I  not  free  ?  have  I 
not  seen  Jesus  Christ  our  Lord  '?  are  not  ye  my 
work  in  the  Lord  ? 

2  If  I  be  not  an  apostle  unto  others,  yet  doubt- 
less I  am  to  you :  for  the  seal  of  mine  apostleship 
are  ye  in  the  Lord. 

3  Mine  answer  to  them  that  do  examine  me  is 
this, 

4  Have  we  not  pow'er  to  eat  and  to  drink  ? 


1  Am  I  not  free  ?  am  I  not  an  apostle  ? 
have  I  not  seen  Jesus  our  Lord  ?  are  not 

2  ye  my  work  in  the  Lord  ?  If  to  others  I 
am  not  an  apostle,  yet  at  least  I  am  to 
you :  for  the  seal  of  mine  apostleship  are 

3  ye  in  the  Lord.     My  defence  to  them  that 

4  examine  me  is  this.     Have  we  no  right 

5  to  eat  and  to  drink  ?    Have  we  no  right  to 


1.  A  new  subject.     Perhaps  an  answer  to  some  question  in  the  Corinthian  letter  (chap.  7  :1).     Paul  asserts  his 
full  apostleship,  with  its  qualifications,  powers,  and  fruits. 

4.  Kight  to  eat  and  to  drink.    Right  to  be  supported  in  our  labors. 


Ministers  to  live 


I.    CORINTHIANS,    IX. 


by  the  gospel. 


5  Have  we  not  i:>ower  to  lead  about  a  sister,  a 
wife,  as  well  as  other  apostles,  and  us  the  brethren 
of  the  Lorti,  and  (,'ephas  ? 

0  Or  I  only  and  Barnabas,  have  not  we  power 
to  forbear  working  ? 

7  Who  goeth  a  warfare  any  time  at  his  own 
charges  ?  who  planteth  a  vineyard,  and  eateth  not 
of  the  fruit  thereof ".'  or  who  feedeth  a  flock,  and 
eateth  not  of  the  milk  of  the  flock? 

8  Say  I  tliese  thing,  as  a  man  ?  or  saith  not  the 
law  the  same  also  '? 

9  For  it  is  written  in  the  law  of  Moses,  Thou 
shalt  not  nuizzle  tlie  mouth  of  the  ox  that  treadeth 
out  the  corn.     Doth  (iod  take  care  for  oxen '? 

10  Or  saith  he  it  altogether  foi-  our  sakes  ?  P'or 
our  sakes,  no  doubt,  this  is  written:  that  he  that 
ploweth  should  plow  in  hope;  and  that  he  that 
thresheth  in  hope  should  be  partaker  of  his  hoije. 

11  If  we  have  sown  unto  you  spiritual  things, 
is  it  a  great  thing  if  we  shall  reap  your  carnal 
things  ? 

12  If  others  be  partakers  of  this  power  over 
you,  are  not  we  rather  ?  Nevertheless  we  have 
not  used  this  power;  but  suffer  all  things,  lest  we 
should  hinder  the  gospel  of  Christ. 

18  Uo  ye  not  know  that  they  which  minister 
about  holy  things  live  of  the  things  of  the  tem- 
ple ?  and  they  which  wait  at  the  altar  are  partak- 
ers with  the  altar  ? 

14  Even  so  hath  the  Lord  ordained  that  they 
which  preach  the  gospel  should  live  of  the  gospel. 

1.5  But  I  have  used  none  of  these  things:  neither 
have  I  written  these  things,  that  it  should  be  so 
done  unto  me :  for  it  were  better  for  me  to  die, 
than  that  any  man  should  make  my  glorying  void. 

1(5  For  though  I  preach  the  gospel,  I  have  noth- 
ing to  glory  of :  f oi'  necessity  is  laid  upon  me ;  yea, 
woe  is  imto  me,  if  I  preach  not  the  gospel ! 

17  For  if  I  do  this  thing  willingly,  I  have  a 
reward:  l)ut  if  against  my  will,  a  dispensation  of 
the  (jusprl  is  committed  unto  me. 

18  What  is  my  reward  then  ?  Verily  that,  when 
I  preach  the  gospel,  I  may  make  the  gospel  of 
Christ  without  charge,  that  I  abuse  not  my  power 
in  the  gospel. 

19  For  though  I  be  free  from  all  men,  yet  have 
I  made  myself  servant  unto  all,  that  I  might  gain 
the  more. 


lead  about  a  wife  that  is  a  i  believer,  even 
as  the  rest  of  the  apostles,  and  the  breth- 

6  ren  of  the  Lord,  ami  Cephas  ?  Or  I  only 
and  Barnabas,  have  we  not  a  right  to  for- 

7  bear  Morking  ?  What  soldier  ever  serveth 
at  his  own  charges  '?  who  planteth  a  vine- 
yard, and  eateth  not  the  fruit  thereof? 
or  who  feedeth  a  flock,  and  eateth  not  of 

8  the  milk  of  the  flock  ?  Do  1  speak  these 
things  after  the  manner  of  men  ?  or  saith 

9  not  the  law  also  the  same  ?  For  it  is 
written  in  the  law  of  Moses,  Thou  shalt 
not  muzzle  the  ox  when  he  treadeth  out 
the  corn.     Is  it   for  the  oxen  that  God 

10  careth,  or  ^  saith  he  it  altogether  for  our 
sake?  Yea,  for  our  sake  it  was  written: 
because  he  that  ploweth  ought  to  plow  in 
hope,  and  he  that  thresheth,  to  thresh  in 

11  hope  of  partaking.  If  we  sowed  unto 
you  spiritual  things,  is  it  a  great  matter  if 

12  we  shall  reap  your  carnal  things  ?  If 
others  partake  of  this  right  over  you,  do 
not  we  yet  more  ?  Nevertheless  we  did 
not  use  this  right;  but  we  bear  all  things, 
that  we  may  cause  no  hindrance  to  the 

13  gospel  of  Christ.  Know  ye  not  that  they 
which  minister  about  sacred  things  eat  of 
the  things  of  the  temple,  and  they  which 
wait   upon   the   altar  have   their  portion 

14  with  the  altar?  Even  so  did  the  Lord 
ordain  that  they  which  proclaim  the  gospel 

15  should  live  of  the  gospel.  But  I  have 
used  none  of  these  things:  and  I  write  not 
these  things  that  It  may  be  so  done  in  my 
case:  for  it  icere  good  for  me  rather  to 
die,  than  that  any  man  should  make  my 

16  glorying  void.  For  if  I  preach  the  gospel, 
I  have  nothing  to  glory  of ;  for  necessity 
is  laid  upon  me;  for  woe  is  unto  me,  if  I 

17  preach  not  the  gospel.  For  if  I  do  this 
of  mine  own  will,  I  have  a  reward:  but  if 
not  of  mine  own  will,  I  have  a  steward- 

18  ship  intrusted  to  me.  "What  then  is  my 
reward  ?  That,  when  I  preach  the  gos- 
pel, I  may  make  the  gospel  without 
charge,  so  as  not  to  use  to  the  full  my 

19  right  in  the  gospel.  For  though  I  was 
free  from  all  men,  I  brought  myself  under 


Gr.  sister.    "  Or,  saith  he  it,  as  he  doubtless  cloth,  for  our  sake  f 


5.  A  wife  that  is  a  believer.  Literally,  "  a  sister-wife."  Paul  thus  declares  that  he  had  a  right  to  marry, 
and  to  be  supported  by  the  Church,  if  he  chose;  but  he  preferred  to  deny  himself  in  these  matters.  Doubtless,  his 
enemies  had  denied  his  apostleship,  and  h.id  used  these  two  facts  of  his  life  as  proof;  to  wit,  his  difference  from  the 
rest  of  the  apostles  in  not  receiving  pecuniary  support  from  the  Church,  and  in  not  having  a  wife.  The  brethren 
of  the  Lord,  and  Cephas.  These  are  specially  desitjnated  after  the  general  word  "apostles,"  as  being  the  most 
revered  of  the  apostolic  number,  and  therefore  the  most  likely  to  be  considered  as  e.\amples.  The  brethren  of  the 
Lord  were  .Tames  and  .Jude,  the  sons  of  Alphaeus,  and  (literally)  cousins  of  Jesus.     Cephas,  of  course,  is  I'eter. 

6.  And  Barnabas.  Rarnabas,  by  this,  would  seem  to  have  pursued  the  same  Independent  course  with  Paul. 
Barnabas  had  not  been  associated  with  Paul  for  ten  years  when  this  letter  was  written.     Working  for  our  living. 

7.  The  soldier  has  his  rations,  the  vineyard  laborer  is  allowed  to  eat  of  the  grapes,  and  the  under-shepherd  takes 
of  the  milk  gratis. 

8.  After  the  manner  of  men;  i.e.,  according  to  human  analogies. 

9.  It  is  written.  Deut.  2-5:4.  Is  it  for  tlie  oxen  that  God  careth  in  this  special  command?  Is  the 
care  of  oxen  the  object  for  which  the  command  was  given? 

10.  In  liope.     The  "of  partaking"  after  the  second  "hope"  is  to  be  supplied  hero. 

11.  C'iiriial  tilings.     Temporal  support. 

I'i.  lloar.     liulher,  "  forbear."     We  refrain  from  pressing  our  rights. 

13.  Have  tlieir  portion  with  the  altar.  Part  of  the  sin-offering,  and  also  of  the  peace-offering,  was  burned 
on  the  altar;  and  part  was  eaten  by  the  priests. 

15-18.  "  I  cannot  afford  to  lose  my  boast ;  for  preaching  is  no  boast  to  me,  —  that  Is  a  necessity  :  but  to  preach 
■without  p.xpense  to  you  when  I  have  a  perfect  right  to  be  chargeable  to  you,  — this  is  indeed  my  boast;  and  I  cauuot 
afford  to  lose  it,  for  by  it  I  win  souls  to  Christ." 

16.  Woe  is  unto  me.     Paul  felt  that  his  only  possible  course  in  the  Christian  life  was  as  a  preacher. 


The  sacraments  of  the 


I.    CORIXTHIAXS,    X. 


Jews  are  types  of  ours. 


20  And  unto  the  Jews  I  became  as  a  Jew,  that 
I  might  gain  the  Jews;  to  them  that  are  under  the 
hiw.  as  under  the  law,  that  I  might  gain  them  that 
are  under  the  law ; 

21  To  them  that  are  without  law,  as  without 
law,  (being  not  without  law  to  God,  but  under  the 
law  to  Christ,)  that  I  might  gain  them  that  are 
without  law. 

22  To  the  weak  became  I  as  weak,  that  I  might 
gain  the  weak:  I  am  made  all  things  to  all  men, 
that  I  might  by  all  means  save  some. 

2o  And  this  I  do  for  the  gospel's  sake,  that  I 
might  be  partaker  thereof  witli  you. 

24  Know  ye  not  that  they  which  run  in  a  race 
run  all,  but  one  receiveth  the  prize  ?  So  run,  that 
ye  may  obtain.        ^ 

25  And  every  man  that  striveth  for  the  mastery 
is  temperate  in  all  things.  Now  they  do  it  to 
obtain  a  corruptible  crown;  but  we  an  incor- 
ruptible. 

26  I  therefore  so  run,  not  as  uncertainly;  so 
fight  I,  not  as  one  that  beateth  the  air: 

27  But  I  keep  under  my  body,  and  bring  it  into 
subjection :  lest  that  by  any  means,  when  I  have 
preached  to  others,  I  myself  should  be  a  castaway. 


bondage   to   all,   that   I   might  gain    the 

20  more.  And  to  the  Jews  I  became  as  a 
Jew,  that  I  might  gain  Jews;  to  them  that 
arc  under  the  law,  as  under  the  law,  not 
being  myself  vmder  the  law,  that  I  might 

21  gain  them  that  are  under  the  law  ;  to  them 
that  are  without  law,  as  without  law,  not 
being  without  law  to  God,  but  under  law 
to  Christ,  that  I  might  gain   them  that 

22  are  without  law.  To  the  weak  1  became 
weak,  that  I  might  gain  the  weak:  I  am 
become  all  things  to  all  men,  that  I  may  by 

23  all  means  save  some.  And  I  do  all  things 
for  the  gospel's  sake,   that  I   may  be  a 

24  joint  partaker  thereof.  Know  ye  not  that 
they  which  run  in  a  ^race  run  all,  but 
one  receiveth   the  prize  ?    Even  so  run, 

25  that  ye  may  attain.  And  every  man  that 
striveth  in  the  games  is  temperate  in  all 
things.  Now  tliey  do  it  to  receive  a  cor- 
ruptible crown ;  but  we  an  incorruptible. 

26  I  therefore  so  run,  as  not  uncertainly;  so 

27  -fight  I,  as  not  beating  the  air:  but  I 
2  buffet  my  body,  and  bring  it  into  bond- 
age :  lest  by  any  means,  after  that  I  have 
preached  to  others,  I  myself  should  be 
rejected. 


Gr.  race-course.    2  G-r.  box.    '  Gr.  bruise. 


20.  To  them  that  are  under  the  la-w.    Proselytes,  as  distinct  from  Jews  just  enumerated. 

23.  Paul's  partaking  of  the  gospel  was  as  a  preacher  of  the  gospel. 

24.  The  point  of  analogy  is  not  in  only  oyie  geUing  the  prize,  but  in  showing  that  we  may  run,  and  yet  not  get 
the  prize.     False  running  is  formal  religion.     Even  so  run.     Like  the  successful  runner. 

25.  Is  temijerate.  Referring  to  his  preliminary  training.  A  corruptihle  crown.  Not  the  simple  pine- 
wreath  is  meant,  given  to  the  victor  at  the  Isthmian  games,  but  the  worldly  honor  implied  by  and  connected 
with  it. 

27.  I  buffet  my  body.  Paul's  enemy  was  his  body,  as  the  seat  of  false  passions.  All  Christians  are  con- 
stantly  to  fight  this  enemy,  and  make  it  a  slave.  The  word  translated  "  buffet "  literally  means,  "  to  strike  under  the 
eye." 

The  Argument  of  this  Chapter.  —  "  In  reply  to  my  detractors,  I  assert  my  full  apostleship.  The  reason  why  I 
do  not  receive  a  pecuniary  support  as  an  apostle,  is  simply  to  win  more  souls  to  Christ  by  the  example  of  this  self- 
denial.  In  this  withholding  of  my  rights,  I  glory :  for  we  need  to  use  our  rights  discreetly,  and  strive  faithfully 
against  our  natural  desires;  as  many  fail  to  gain  the  prize." 


CHAPTER    X. 

1.  The  sacraments  of  the  Jews  6.  are  types  of  onr's,  7,  and  their  punishments,  11.  examples  for  us,  14.  We 
must  fly  from  idolatry.  21.  We  must  not  make  the  Lord's  table  the  table  of*  devils !  24.  and  in  things  in- 
different we  must  have  regard  of  our  brethren. 


1  Moreover,  brethren,  I  would  not  that  ye 
should  be  ignorant,  how  that  all  our  fathers  were 
tinder  the  cloud,  and  all  passed  through  the  sea; 

2  And  were  all  baptized  unto  Moses  in  the  cloud 
and  in  the  sea; 

3  And  did  all  eat  the  same  spiritual  meat; 

4  And  did  all  drink  the  same  spiritual  drink: 
for  they  drank  of  that  spiritual  Rock  that  followed 
them:  and  that  Rock  was  Christ. 


For  I  would  not,  brethren,  have  you 
ignorant,  how  that  our  fathers  were  all 
under  the  cloud,  and  all  passed  through 
the  sea;  and  were  all  baptized  ^unto 
Moses  in  the  cloud  and  in  the  sea ;  and 
did  all  eat  the  same  spiritual  meat ;  and 
did  all  drink  the  same  spiritual  drink:  for 
they  drank  of  a  spiritual  rock  that  followed 


Gr.  into. 


1.  Here  begins  a  proof  that  many  fail.  The  cloud  which  at  night  was  fiery,  the  constant  representative  of  the 
divine  presence  with  Israel.  The  sea.  The  Red  Sea.  The  all  is  emphatic  in  this  verse  and  the  next  two,  as 
opposed  to  the  moxt  of  verse  5. 

2.  Were  all  baptized  unto  Moses.  Were  all  introduced  into  that  dispensation  of  which  Moses  was  the  law- 
giver and  human  mediator. 

3.  Spiritual  meat.    Meat  (or  food)  that  had  a  spiritual  (symbolic)  import.    The  manna  is  intended. 

4.  Spiritual  drink.    The  water  of  the  two  smitten  rocks   (one  at  Horeb,  the  other  at  Kadesh) ,  that  had  a 


We  must  fly 


I.    CORINTH  I AXS,    X. 


from  idolatry. 


5  But  with  many  of  them  God  was  not  well 
pleased :  for  they  were  overthrown  in  the  wilder- 
ness. 

6  Xow  these  things  were  our  examples,  to  the 
intent  we  should  not  lust  after  evil  things,  as  they 
also  lusted. 

7  Neither  be  ye  idolaters,  as  loere  some  of  them; 
as  it  is  written,  The  people  sat  down  to  eat  and 
drink,  and  rose  up  to  play. 

8  Neither  let  us  commit  fornication,  as  some  of 
them  cojnmitted,  and  fell  in  one  day  three  and 
twenty  thousand. 

0  Neither  let  us  tempt  Christ,  as  some  of  them 
also  tempted ,  and  were  destroyed  of  serpents. 

10  Neither  nmrnuir  ye,  as  some  of  them  also 
murmured,  and  were  destroyed  of  the  destroyer. 

1 1  Now  all  these  things  happened  unto  them  for 
ensamples:  and  they  are  written  for  our  admoni- 
tion, upon  whom  the  ends  of  the  world  are  come. 

12  Wherefore  let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall. 

13  There  hatli  no  temptation  taken  you  but 
such  as  is  conunon  to  man:  but  God  is  faithful, 
who  will  not  suffer  you  to  be  tempted  above  that 
ye  are  able;  but  will  with  the  temptation  also  make 
a  way  to  escape,  that  ye  may  be  able  to  bear  (7. 

14  Wherefore,  my  dearly  beloved,  flee  from 
idolatry. 

1.5  I  speak  as  to  wise  men;  judge  ye  what  I  say. 

1(5  The  cup  of  blessing  which  we  bless,  is  it  not 
the  communion  of  the  blood  of  Christ?  The 
bread  which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ  ? 

17  For  we  beiny  many  are  one  bread,  and  one 
body:  for  we  are  all  partakers  of  that  one  bread. 

18  Behold  Israel  after  the  flesh:  are  not  they 
which  eat  of  the  sacrifices  partakers  of  tlie  altar  ? 

19  What  say  I  then  ?  that  the  idol  is  any  thing, 
or  that  which  is  offered  in  sacrifice  to  idols  is  any 
thins:  ? 


them:  and  the  rock  was  Christ.  Ilowbeit 
with  most  of  them  God  was  not  well 
pleased:  for  they  were  overthrown  in  the 
wilderness.  Now  ^  these  things  were  our 
examples,  to  the  intent  we  should  not  lust 
after  evil  things,  as  they  also  lusted. 
Neither  be  ye  idolaters,  as  were  some  o'f 
them ;  as  it  is  written,  The  people  sat  down 
to  eat  and  drink,  and  rose  up  to  play. 
Neither  let  us  commit  fornication,  as 
some  of  them  committed,  and  fell  in  one 
day  three  and  twenty  thousand.  Neither 
let  us  tempt  the  ^  Lord,  as  some  of  them 
tempted,  and  perished  by  the  serpents. 
Neither  murmur  ye,  as  some  of  them  mur- 
nmred,  and  perislied  by  the  destroyer. 
Now  these  things  hajipcned  unto  them  '^  by 
way  of  example;  and  fhey  were  written 
for  our  admonition,  upon  whom  the  ends 
of  the  ages  are  come.  Wherefore  let  him 
that  thinketh  he  standt'lh  take  heed  lest 
he  fall.  There  bath  no  temptation  taken 
you  but  such  as  man  can  bear:  but  God  is 
faithful,  who  will  not  suffer  you  to  be 
teinpted  above  that  ye  are  able ;  Init  will 
with  the  temptation  make  also  the  way  of 
escape,  that  ye  may  be  able  to  endure  it. 

Wherefore,  my  beloved,  flee  from  idola- 
try. I  speak  as  to  wise  men;  judge  ye 
what  I  say.  The  cup  of  blessing  which 
we  bless,  is  it  not  a  ■*  communion  of  the 
blood  of  Christ  ?  The  ^  bread  which  we 
break,  is  it  not  a  ■*  conununion  of  the  body 
of  Christ?  '^ seeing  that  we,  who  are 
many,  are  one  ^ bread,  one  body:  for  we 
all  partake  'of  the  one  ^ bread.  Behold 
Israel  after  the  flesh :  have  not  they  which 
eat  the  sacrifices  conununion  with  the 
altar  ?  What  say  I  then  ?  that  a  thing 
sacrificed  to  idols  is  any  thing,  or  that  an 


Or,  in  these  t/iiug-t  they  became  figures  of  us.  '  Some  aucient  authorities  read  Christ. 
*  Ov,  participation  in.  ^  Or,  luuf.  c  Or,  seeing  that  there  is  one  bread,  we,  who  c 
'  Gr.  from. 


s  Gr.  by  way  of  figure. 
»■«  many,  are  one  body. 


spiritual  import.  They  drank  of  a  spiritual  rock  tliat  followed  tliem,  Tliat  is,  they  drank  of  the  water 
coming  from  the  roclv  which  had  a  spiritual  import.  Tlie  rock  was  Christ.  The  rock  typilied  Christ.  So, "  I  am 
the  vine,"  "  this  is  my  body,"  etc.  The  water  from  the  rock  smitten  at  lloreb  would  naturally  run  down  the  narrow, 
gutter-like  valleys,  and  follow  the  course  of  Israel  northward  from  Sinai.  So  the  water  from  the  rock  smitten  at 
Kadesh  (if  it  be  Ain  Gades)  would /o/toiti  Israel  down  into  the  Arabah.  That  the  rock  should  be  said  to  follow  them, 
when  it  sent  its  waters  after  them,  is  not  at  all  strange. 

.5.  With  mu^t  of  them  God  was  not  well  pleased.  Although  they  had  the  presence  of  God  made  evi- 
dent to  them  in  their  daily  food  aud  drink,  and  that  presence  was  Christ,  yet  they  siuued  agaiust  all  this  privilege. 
For  they  were  overthrown,  as  a  proof  of  God's  displeaaure. 

6.  See  Num.  11 :  4. 

7.  See  Exod.  32:  6. 

8.  SeeXum.  25:  1-9. 

9.  See  Num.  21 :  h,  6. 

10.  Num.  14  :  2,  .37,  and  16 :  41,  49. 

11.  The  ends  of  the  ages.  The  final  events  of  the  succession  of  redemptive  periods  in  man's  history.  The 
phrase  refers  to  the  Messianic  period  in  which  we  live,  and  which  began  when  Messiah  arose  from  the  dead,  aud 
sent  down  his  Spirit. 

14.  Wherefore.    Both  because  of  the  danger,  and  because  of  the  divine  provision  mentioned  in  verse  13. 

16.  The  cup  of  ble.ssinfi:  which  we  bless.  The  cup  for  which  and  through  which  we  bless  God,  the  same 
as  the  cup  of  thanksgiving  (see  Matt.  26:  27,  Luke  22:  17).  Tlie  cup  representing  Christ's  blood  shed  for  us.  The 
bread  which  -we  break.  The  breaking  of  the  bread,  thus  making  it  represent  Christ's  broken  body,  was  an  act 
of  thanksgiving  or  blessing. 

17.  The  margin  is  correct:  "Seeing  that  there  is  one  bread,  we,  who  are  many,  are  one  body."  The  oneness  of 
the  bread,  of  which  we  all  partake,  signifies  the  oneness  of  believers  as  Christ's  mystical  body. 

18.  Communion  with  the  altar  (see  on  chap.  9:  Vi).  The  argument  here  is  this  (going  back  to  chap.  8:  the  ninth 
chapter,  and  the  first  thirteen  verses  of  this  tenth  chapter,  being  an  episode  asserting  Paul's  true  apostleshlp  and  the 
Christian's  dangers  of  falling)  :  "  Avoid  idolatry,  as  exhibited  in  wilfully  partaking  of  meat  offered  to  idols,  which 
everybody  regards  as  an  act  of  devotion  to  the  idols.  For  just  as  by  partaking  of  bread  and  wine  at  tho  Lord's  .''upper 
you  show  your  union  to  Christ,  and  as  under  the  Mosaic  ritual  he  who  ate  of  the  sacrifices  showed  his  participation 
in  the  temple-service,  so  he  who  eats  the  meat  offered  to  idols,  as  such,  offers  homage  to  the  idol,  and  is  an  idolater." 


We  must  not  make  the  Lord's 


I.    CORINTHIANS,    X. 


table  the  table  of  devils. 


20  But  /  saij,  that  the  things  wiiich  the  Gentiles 
sacrifice,  they  sacrifice  to  devils,  ami  not  to  God: 
and  I  would  not  that  ye  should  have  fellowship 
with  devils. 

21  Ye  cannot  drink  the  cup  of  the  Lord,  and 
the  cup  of  devils :  ye  cannot  be  partakers  of  the 
Lord's  table,  and  of  the  table  of  devils. 

22  Do  we  provoke  the  Lord  to  jealousy  ?  are  we 
stronger  than  he  ? 

23  AH  things  are  lawful  for  me,  but  all  things 
are  not  expedient:  all  things  are  lawful  for  me, 
but  all  things  edify  not. 

24  Let  no  man'  seek  his  own,  but  every  man 
another's  u'ectltli. 

25  Whatsoever  is  sold  in  the  shambles,  that  eat, 
asking  no  question  for  conscience  sake : 

20  For  the  earth  us  the  Lord's,  and  the  fulness 
thereof. 

27  If  any  of  them  that  believe  not  bid  you  to  a 
feast,  and  ye  be  disposed  to  go;  whatsoever  is  set 
before  you,  eat,  asking  no  question  for  conscience 
sake. 

28  But  if  any  man  say  unto  you.  This  is  offered 
in  sacrifice  unto  idols,  eat  not  for  his  sake  that 
shewed  it,  and  for  conscience  sake :  for  the  earth 
is  the  Lord's,  and  the  fulness  thereof: 

29  Conscience,  I  say,  not  thine  own,  but  of  the 
other:  for  why  is  my  liberty  judged  of  another 
jHfOi's  conscience  ? 

30  For  if  I  by  grace  be  a  partaker,  why  am  I 
evil  spoken  of  for  that  for  which  I  give  thanks  ? 

31  Whether  therefore  ye  eat,  or  drink,  or  what- 
soever ye  do,  do  all  to  the  glory  of  God. 

32  Give  none  offence,  neither  to  the  Jews,  nor 
to  the  Gentiles,  nor  to  the  church  of  God : 

33  Even  as  I  please  all  men  in  all  things,  not 
seeking  mine  own  profit,  but  the  i^rofit  of  many, 
that  they  may  be  saved. 


20 


idol  is  any  thing  ?  But  /  satj,  that  the 
things  which  the  Gentiles  sacrifice,  they 
sacrifice  to  i devils,  and  not  to  God:  and  I 
would  not  that  ye  should  have  communion 
with  1  devils.  Ye  cannot  drink  the  cup  of 
the  Lord,  and  the  cup  of  ^devils:  ye  can- 
not partake  of  the  table  of  the  Lord,  and 
of  the  table  of  ^  devils.  Or  do  we  provoke 
the  Loi-d  to  jealousy  ?  are  we  stronger 
than  he  ? 

All  things  are  lawful ;  but  all  things  are 
not  expedient.  All  things  are  lawful;  but 
all  things  ^  edify  not.  Let  no  man  seek 
his  own,  but  each  his  neighbour's  good. 
Whatsoever  is  sold  in  the  shambles,  eat, 
asking  no  question  for  conscience  sake; 
for  the  earth  is  the  Lord's,  and  the  fulness 
thereof.  If  one  of  them  that  believe  not 
biddeth  you  to  a  feast,  and  ye  are  disposed 
to  go;  whatsoever  is  set  before  you,  eat, 
asking  no  question  for  conscience  sake. 
But  if  any  man  say  unto  you,  This  hath 
been  offered  in  sacrifice,  eat  not,  for  his 
sake  that  shewed  it,  and  for  conscience 
sake :  conscience,  I  say,  not  thine  own, 
but  the  others;  for  why  is  my  liberty 
judged  by  another  conscience?  » If  I 
by  grace  partake,  why  am  I  evil  spoken 
of  for  that  for  which  I  give  thanks? 
AVhether  therefore  ye  eat.  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of 
God.  Give  no  occasion  of  stumbling, 
either  to  Jews,  or  to  Greeks,  or  to  the 
church  of  God :  even  as  I  also  please  all 
men  in  all  things,  not  seeking  mine  own 
profit,  but  the  profit  of  the  many,  that 
they  may  be  saved. 


>  Gr.  demons.    '  Gr.  build  not  up.    =  Or,  //  I  partake  ivith  thankfulnesH. 


30.  To  devils.  Rather,  "  to  demons;  "  i.e.,  in  the  heathen  sense,  to  deified  heroes.  The  highest  of  their  gods 
were  only  men  thus  deified,  with  human  frailties  and  sins.  Communion  witli  devils.  Communion  with  demons. 
Although  the  Christian  would  have  no  faith  in  the  deified  hero,  the  heathen  would  look  upon  him  as  having  such 
faith.    He  would,  therefore,  in  the  eyes  of  others,  have  communion  with  demons. 

21.  Cannot,  as  true  Christians. 

23.  Or.     The  alternative. 

23.  See  on  chap.  6  :  12. 

35.  Asking  no  question  for  conscience  sake.  Making  no  discrimination,  as  prompted  by  conscience ;  for 
your  conscience  is  free;  and  you  feel  that  the  earth  is  the  Lord's,  and  the  fulness  thereof  (see  Ps.  24 :  1). 

27.  See  on  verse  25. 

39.  My  liberty  of  conscience  is  not  touched,  but  I  willingly  suspend  its  exercise  in  this  case. 

30.  If  I  by  grace  partake.  This  is  to  show  that  my  liberty  of  conscience  is  retained.  It  may,  however,  refer 
to  the  suspending  of  the  exercise  of  my  liberty,  and  would  then  thus  be  paraphrased:  "If  I  partake  of  my  food  by 
grace  (or,  '  with  thankfulness  '),  why  should  I  so  act  (by  injuring  weak  brethren)  as  to  be  evil  spoken  of  in  the  very 
matter  regarding  which  I  give  thanks." 

31.  To  the  glory  of  God.  Through  the  upbuilding  of  his  church,  avoiding  every  thing  that  might  harm  the 
piety  of  others.    The  next  verse  explains  it. 

33.  The  .Jews  and  Greeks  might  be  made  to  stumble  while  coming  toward  the  gospel.  The  members  of  the 
"  church  of  God  "  might  be  made  to  stumble  while  walking  in  the  gospel. 

The  Argument  of  this  Chapter.  —  "  The  Israelites.in  the  wilderness  prove  that  not  all  who  bear  God's  name  are 
his.  Since  eating  idol-meats  is  generally  understood  to  be  a  part  of  idol-worship,  avoid  such  eating  when  it  is  marked 
as  such;  for,  although  your  own  conscience  is  free  in  the  matter,  the  consciences  of  other  brethren  are  weak,  and. 
will  be  injured  by  this  use  of  your  liberty." 

385 


M&n's  heads  to  be  uncovered,  and 


T.    COKIXTIIIAXS,    XI. 


women's  covered,  while  praying. 


CHAPTER    XI. 


1.  He  reproveth  them,  because  in  holy  assemblies  4.  their  men  prayed  with  their  heads  covered,  and  6.  women  with 
their  heads  uncovered,  17.  and  because  generally  their  meetings  were  not  for  the  better  but  for  the  worse,  as 
21.  namely  in  profaning  with  their  own  feasts  the  Lord's  supper.  23.  Lastly,  he  calleth  them  to  the  first 
institution  thereof. 


1  Bk  ye  followers  of  me,  even  as  I  also  aiu  of 
Christ. 

2  Now  I  praise  you,  brethren,  that  ye  remem- 
ber me  in  all  things,  and  keep  the  ordinances,  as 
I  delivered  them  to  you. 

3  But  I  would  have  you  know,  that  the  head  of 
every  n^an  is  Christ;  and  the  head  of  the  woman 
is  the  man ;  and  the  head  of  Christ  is  God. 

4  Every  man  praying  or  prophesying,  having  his 
head  covered,  dishonoureth  his  head. 

5  But  every  woman  that  prayeth  or  prophesietli 
with  /<er  head  uncovered  dishonoureth  her  head: 
for  that  is  even  all  one  as  if  she  were  shaven. 

0  For  if  the  woman  be  not  covered,  let  her  also 
be  shorn :  but  if  it  be  a  shame  for  a  woman  to  be 
shorn  or  shaven,  let  her  be  covered. 

7  For  a  man  indeed  ought  not  to  cover  his  head, 
forasmuch  as  he  is  the  image  and  glory  of  God : 
but  the  woman  is  the  glory  of  the  man. 

8  For  the  man  is  not  of  the  woman;  but  the 
woman  of  the  man. 

9  Neither  was  the  man  created  for  the  woman ; 
but  the  woman  for  the  man. 

10  For  this  cause  ought  the  woman  to  have 
power  on  her  head  because  of  the  angels. 

11  Nevertheless  neither  is  the  man  without  the 
woman,  neither  the  woman  without  the  man,  in 
the  Lord. 

12  For  as  the  woman  is  of  the  man,  even  so  is 
the  man  also  by  the  woman;  but  all  things  of  God. 

13  Judge  in  yourselves:  is  it  comely  that  a  wo- 
man pray  unto  God  uncovered? 

14  Doth  not  even  nature  itself  teach  you,  that, 
if  a  man  have  long  hair,  it  is  a  shame  unto  him? 

1-5  But  if  a  woman  have  long  hair,  it  is  a  glory 
to  her:  for  Iter  hair  is  given  her  for  a  covering. 


15 


Be  ye  imitators  of  me,  even  as  I  also  am 
of  Christ. 

Now  I  praise  you  that  ye  remember  me 
in  all  things,  and  hold  fast  the  traditions, 
even  as  1  delivered  them  to  you.  But  I 
would  have  you  know,  that  the  head  of 
every  man  is  Christ;  and  tlie  head  of  the 
woman  is  the  man;  and  the  head  of  Christ 
is  God,  Every  man  praying  or  prophesy- 
ing, having  his  head  covered,  dishonour- 
eth his  head.  But  eveiy  woman  praying 
or  prophesying  with  her  head  unveiled 
dishonoureth  her  head :  for  it  is  one  and 
the  same  thing  as  if  she  were  shaven. 
For  if  a  woman  is  not  veiled,  let  her  also 
be  shorn :  but  if  it  is  a  shame  to  a  woman 
to  be  shorn  or  shaven,  let  her  be  veiled. 
For  a  man  indeed  ought  not  to  have  his 
head  veiled,  forasmuch  as  he  is  the  image 
and  glory  of  God:  but  the  woman  is  the 
glory  of  the  man.  For  the  man  is  not  of 
the  woman ;  but  the  woman  of  the  man : 
for  neither  was  the  man  created  for  the 
woman;  but  the  woman  for  the  man:  for 
this  cause  ought  the  woman  to  ^have  a 
sign  of  authority  on  her  head,  because  of 
the  angels.  Howbeit  neither  is  the  wo- 
man without  the  man,  nor  the  man  with- 
out the  woman,  in  the  Lord.  For  as  the 
woman  is  of  the  man,  so  is  the  man  also 
by  the  woman ;  but  all  things  are  of  God. 
Judge  ye  '^  in  yourselves:  is  it  seemly  that 
a  woman  pray  imto  God  unveiled  ?  Doth 
not  even  nature  itself  teach  you,  that,  if 
a  man  have  long  hair,  it  is  a  dishonour  to 
him?    But  if  a  woman  have  long  hair, 


I  Or,  have  authority  over.    ^  Or,  among. 


1.  This  verse  rightly  belongs  to  chap.  10,  with  which  it  is  immediately  connected  in  thought. 

2.  The  traditions.  See  2  Thees.  2  ;  1.5,  and  3  :  6.  These  must  have  been  rules  of  life  common  to  the  churches. 
■\Vhat  could  they  be  but  the  earlier  Gospels? 

3.  He  now  turns  to  a  subject  not  treated  of  in  those  "traditions,"  — the  conduct  of  women  at  the  meetings  of  the 
church.  The  woman,  the  man,  Christ,  God,  is  the  order  of  orticial  superioritj-,  on  which  the  rules  given  are  based. 
God  is  superior  to  Christ  (.John  14:  2S),  although  in  essence  the  same;  and  hence  Christ  will  finally  deliver  up  the 
kingdom  to  God,  even  the  Father  (chap.  15 :  24). 

4.  Dishonoureth  his  head,  which,  Christ  being  visibly  absent,  is  the  representative  of  authority. 

5.  Every  woman  praying  or  i)roi>he8ying.  This  must  refer  to  special  acts  through  divine  inspiration  (or 
to  private  meetings  of  women),  for  ordinarily  a  woman  could  not  speak  in  the  churches  (chap.  14:  ui,  35).  Dishon- 
oureth her  head,  which  should  be  covered  as  with  the  authority  of  the  man.  As  if  she  were  shaven.  Refer- 
ring to  the  punishment  of  adulteresses.  It  is  one  and  tlie  same  thing:  as  if  she  were  shaven.  More  exactly, 
"  for  she  is  one  and  the  same  thing  with  the  shaven  woman."  This  strict  construction  prevents  a  tautology  iu  the 
next  clause. 

6.  Such  an  unfeminine  boldness  as  going  unveiled  would  not  be  Increased  if  the  hair  were  cut  short.  "  Shorn  " 
is  having  the  luiir  cut  short,  while  "  shaven  "  is  having  it  removed  entirely  by  the  razor. 

7.  Man  and  woraau  being  the  only  two  visible  parties,  man,  as  being  the  lord  (in  the  image  and  glory  of  God), 
should  be  uncovered  in  his  dignity;  but  woman,  as  the  image  aud  glory  of  mau,  should  wear  a  veil  before  the 
superior  glory  which  man  represents. 

8.  The  woman  was  created />-om  man, 

9.  And /or  man. 

10.  A  sign  of  authority.  A  sign  of  man's  authority  over  her;  that  is,  the  veil,  as  explained  in  verse  7.  From 
a  passage  in  Lucian  (Dem.  Enc.  12),  and  another  in  Callistratus  (Descrip.  4),  we  may  surmise  that  the  Greek  word 
e^ovcria  ("authority")  was  itself  used  for  a  woman's  head-covering. 

11.  A  guard  against  despising  woman  because  she  is  subject.    In  the  Lord's  church,  each  sex  equally  needs  the  other. 

12.  This  is  illustrated  by  the  history  of  the  race.  Woman  was  first  derived  from  mau;  but,  ever  since,  mau  has 
been  derived  from  woman,  God  himself  directing  all. 

13.  An  appeal  to  uaturu.    The  long  hair  of  woman  is  a  hint  of  her  subjection. 


Of  profaning 


I.    CORTNTIIIAXS,    XI. 


the  Lord's  supper. 


16  But  if  any  man  seem  to  be  contentious,  we 
have  no  such  custom,  neither  the  churches  of 
God. 

17  Now  in  this  tliat  I  declare  unto  you  I  praise 
I/O II  not,  that  ye  come  together  not  for  tlie  better, 
but  for  the  worse. 

18  For  first  of  all,  when  ye  come  together  in  the 
church,  I  hear  that  there  be  divisions  among  you; 
and  I  partly  believe  it. 

19  For  there  must  be  also  heresies  among  you, 
that  they  which  are  approved  may  be  made  mani- 
fest among  you. 

20  When  ye  come  together  therefore  into  one 
place,  this  is  not  to  eat  the  Lord's  supper. 

21  For  in  eating  every  one  taketh  before  other 
his  own  supper:  and  one  is  hungry,  and  another 
is  drunken. 

22  What  ?  have  ye  not  houses  to  eat  and  to 
drink  in  ?  or  despise  ye  the  church  of  God,  and 
shame  them  that  have  not '?  What  shall  I  say  to 
you '?  shall  I  praise  you  in  this  ?    I  praise  you  not. 

23  For  I  have  received  of  the  Lord  that  which 
also  I  delivered  unto  you.  That  the  Lord  Jesus 
the  scune  night  in  which  he  was  betrayed  took 
bread : 

24  And  when  he  had  given  thanks,  he  brake  it, 
and  said.  Take,  eat:  this  is  my  body,  which  is  bro- 
ken for  you:  this  do  in  remembrance  of  me. 

25  After  the  same  manner  also  he  took  the  cup, 
when  he  had  supped,  saying.  This  cup  is  the  new 
testament  in  my  blood:  this  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  me. 

26  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  shew  the  Lord's  death  till  he  come. 

27  Wherefore  whosoever  shall  eat  this  bread, 
and  drink  tlti,^  cup  of  the  Lord,  unworthily,  shall 
be  guilty  of  the  body  and  blood  of  the  Lord. 

28  But  let  a  man  examine  himself,  and  so  let 
him  eat  of  that  bread,  and  drink  of  that  cup. 


it  is  a  glory  to  her:  for  her  hair  is  given 

16  her  for  a  covering.  But  if  any  man  seem- 
eth  to  be  contentious,  we  have  no  such 
custom,  neither  the  churches  of  God. 

17  But  in  giving  you  this  charge,  I  praise 
you  not,  that  ye  come  together  not  for  the 

18  better  but  for  the  worse.  For  first  of  all, 
when  ye  come  together  ^in  the  church, 
1  hear  that  '-^divisions  exist  among  you; 

19  and  I  partly  believe  it.  For  there  nuist 
be  also  ^  heresies  among  you,  that  they 
which  are  approved  may  be  made  mani- 

20  fest  among  you.  When  therefore  ye  as- 
semble   yourselves    together,    it    is    not 

21  possible  to  eat  the  Lord's  supper:  for  in 
yovir  eating  each  one  taketh  before  other 
ills  own  supper:  and  one  is  hungry,  and 

22  another  is  drunken.  What  ?  have  ye  not 
houses  to  eat  and  to  drink  in  ?  or  despise 
ye  the  *  church  of  God,  and  put  them  to 
shame  that  °  have  not  ?  What  shall  I  say 
to  you  '?   •*  shall  I  praise  you  in  this  ?     I 

23  praise  you  not.  For  I  received  of  the 
Lord  that  which  also  I  delivered  unto 
you,  how  that  tlie  Lord  Jesus  in  the  night 
in  which  he  was   betrayed   took   bread ; 

24  and  when  he  had  given  thanks,  he  brake 
it,  and  said.  This  is  my  body,  which  "  is 
for  you :   this  do  in  remembrance  of  me. 

25  In  like  manner  also  the  cup,  after  supper, 
saying.  This  cup  is  the  new  *  covenant  in 
my  blood:   this  do,  as  oft  as  ye  drink  it, 

26  in  remembrance  of  me.  For  as  often  as 
ye  eat  tliis  bread,  and  drink  the  cup,  ye 
proclaim  the  Lord's  death  till  he  come. 

27  Wherefore  Avhosoever  shall  eat  the  bread 
or  drink  the  cup  of  the  Lord  unworthily, 
shall  be  guilty  of  the  body  and  the  blood 

28  of  the  Lord.  But  let  a  man  prove  him- 
self, and  so  let  him  eat  of  the  bread,  and 


1  Or,  in  congregation.    '  Gr.  achimis.    '  Or,  faction.i.    *  Or,  co7igregoiion.    <>  Or,  fictve  nothing.    "  Or,  li/Ktll  I 
praine  you?    In  this  I  praise  you  not.    '  Many  ancient  authorities  read  is  broken  for  yon.    »  Or,  testament. 

16.  If  any  one  wish  to  contend  on  this  point,  we  have  no  argument  with  him  :  we  simply  say  thiit  we  recosnize 
no  such  improprieties,  nor  do  the  churches.  That  avvqe^iav  refers  to  the  custom  of  contention,  seems  too  harsh. 
That  this  verse  begins  the  new  subject  of  the  Lord's  Supper,  is  still  more  harsh. 

17.  That  ye  come  together.     In  the  church.     See  next  verse. 

18.  In  the  church.  In  the  assembly.  Not  a  building,  but  a  congregation.  Divisions.  Literally,  "  schisms," 
or  "  severances."     I  partly  believe  it.     Said  gently. 

19.  Heresies.  Factions,  the  result  of  "  severances,"  or  "  schisms."  Our  idea  of  heresies  (i.e.,  doctrinal  error) 
did  not  then  appertain  to  the  Word. 

20.  It  is  not  possible  to  eat  the  Lord's  supper.  The  spirit  and  manner  introduced  rendered  the  whole  thing 
a  human  and  carnal  .affair,  and  not  the  Lord's  Supper.  The  Lord's  supper.  It  is  probable,  that,  from  the  begin- 
ning, there  was  an  Agape,  or  Love-feast,  preceding  the  Eucharist,  just  as  the  Passover  meal  preceded  the  institution  of 
the  Lord's  Supper.  If  so,  the  name  Lord's  Supper  may  have,  in  ordinary  phrase,  included  the  whole  exercise.  The 
Agape  was,  of  course,  a  religious  meal,  and  not  one  at  which  to  appease  hunger  and  thirst.  Yet  it  was  very  easy  to 
corrupt  the  whole  service  tlirough  these  Agapaa.  The  disorders  iu  the  Corinthian  church  at  the  Lord's  Supper 
appear  to  have  arisen  in  this  way. 

31.  One  taketh  before  other.  In  greedy  haste,  so  that  you  may  see  one  man  hungry  for  food,  while  an- 
other is  intoxicated  from  his  excess.  His  own  supper.  The  materials  of  which  he  had  brought.  It  seems  that 
each  brought  his  own  portion  to  the  Agape.     The  ricli  would  bring  much,  the  poor  little  or  nothing. 

28.  Put  them  to  shame  that  have  not.  That  have  brought  nothing  to  the  feast,  expecting  their  richer 
brethren  would  feed  them.  Shall  I  praise  you  in  this?  A  reference  to  verse  2,  where  the  apostle  praises 
them. 

33.  I  received  of  the  Lord.    By  direct  and  personal  revelation. 

34.  When  our  Lord  in  the  body  said  to  his  disciples,  "  This  is  my  body,"  they  knew  that  he  meant,  "  This  repre- 
sents my  body:"  they  could  not  have  had  any  other  notion.  So  when  he  said,  "This  cup  is  the  covenant,"  they 
knew  he  meant  that  the  cup  (i.e.,  the  wine  in  it)  represented  the  covenant. 

583.  As  oft  as  ye  drmk  it.     Looking  to  a  repeated  service. 

26.  Till  he  come  to  judgment. 

27.  Unworthily.  Explained  in  verse  29  as  not  discerning  the  Lord's  body:  that  is,  not  going  beyond  the 
outward  eating  and  drinking,  not  seeing  the  typical  or  symbolic  character  of  the  supper.  Guilty  of.  Rather, 
"guilty  iu  regard  to." 

38.  Prove  himself  by  eandidly  comparing  his  life  with  the  gospel  requirements. 

387 


Spiritual  gifts  are  divers, 


T.    CORTXTIIIANS,    XIT. 


yet  all  to  profit  withal, 


29  For  he  that  oateth  and  drinketh  unworthily,  |  29 
eatetli  and   drinketh  damnation  to  himself,   not 
discerning  the  Lord's  body. 

30  For  "this  cause  many  are  weak  and  sickly 
among  you,  and  many  sleep. 

31  For  if  we  would  judge  ourselves,  we  should    31 
not  be  judged.  32 

32  But  when  we  are  judged,  we  are  chastened 
of  the  Lord,  that  we  should  not  be  condemned 
with  the  world.  33 

33  Wherefore,  my  brethren,  when  ye  come  to 
gether  to  eat,  tarry  one  for  another.  34 

34  And  if  any  man  hunger,  let  him  eat  at 
home;  that  ye  come  not  together  unto  condemna- 
tion.    And  the  rest  will  1  set  in  order  when  I 


drink  of  the  cup.  For  he  that  eateth 
and  drinketh,  eateth  and  drinketh  judge- 
ment unto  himself,  if  he  ^  discern  not  tiie 
body.  For  this  cause  many  among  you 
are  weak  antl  sickly,  and  not  a  few  sleep. 
But  if  we  '-^discerned  ourselves,  we  should 
not  be  judged.  But  ^when  we  are 
judged,  we  are  chastened  of  the  Lord, 
that  we  may  not  be  condemned  with  the 
world.  Wherefore,  my  brethren,  when 
ye  come  together  to  eat,  wait  one  for  an- 
other. If  any  man  is  hungry,  let  him 
eat  at  home;  that  your  coming  together 
be  not  unto  juiigement.  And  the  rest 
will  1  set  in  order  whensoever  I  come. 


Gr.  discriminate.    ^  Gr.  discriminated.    ^  Or,  uiien  ipe  are  Judged  of  the  Lord,  m 


ehustened. 


29.  Judgement.  A  couderanatiou,  which  may  be  followed  by  such  correctioii8  as  are  mentioned  in  verse  30. 
Discern.    See  on  verse  27. 

30.  This  verse  probably  refers  to  supernatural  interferences  of  God  at  Corinth,  where  God  had  interposed  to 
defend  his  church,  as  he  had  elsewhere,  in  the  cases  of  Ananias  and  Sapphira,  of  Elymas,  and  of  the  fornicator  (chap. 
5:3-5).    Sleep;  i.e.,  are  dead. 

31.  If  we  discerned  our  true  condition,  and  acted  accordingly  as  regards  tlie  Lord's  Supper,  we  should  not  be 
judged  l)y  the  Lord,  and  so  condemned  and  chastened. 

3a.  But  even  the  iufliction  of  these  diseases  (he  uses  "we"  to  softeu  the  statement)  is  for  our  ultimate 
ealvation. 

33.  Come  as  brethren. 

34.  Come  as  to  a  sacred  exercise. 

The  Argument  of  this  Chapter.  — "  Let  not  either  sex  unsex  itself  in  conduct  as  Christians,  and  thus  destroy 
the  divine  order;  and  let  not  the  Lord's  Supper  be  marked  by  the  selfishness  and  sensuality  of  a  worldly  banquet." 


CHAPTER    XII. 

1.  Spiritual  gifts  4.  are  divers,  7.  yet  all  to  profit  withal,  8.  And  to  that  end  are  diversely  bestowed ;  12.  that 
by  the  like  proportion,  as  the  members  of  a  natural  body  tend  all  to  the  16,  mutual  decency,  22.  service,  and 
26.  succour  of  the  same  body  \  27.  so  we  should  do  one  for  another,  to  make  up  the  mystical  body  of  Christ, 


1  Now  concerning  spiritual  gifts,  brethren,  I 
would  not  have  you  ignorant. 

2  Ye  know  that  ye" were  Gentiles,  carried  away 
unto  these  dumb  idols,  even  as  ye  were  led. 

3  Wherefore  I  give  you  to  understand,  that  no 
man  speaking  by  the  Spirit  of  (iod  calleth  Jesus 
accursed:  and  that  no  man  can  say  that  Jesus  is 
the  Lord,  but  by  the  Holy  Ghost. 

4  Now  there  are  diversities  of  gifti,  but  the 
same  Spirit. 

5  And  there  are  differences  of  administrations, 
but  tlie  same  Lord. 

0  And  there  are  diversities  of  operations,  but  it 
is  the  same  God  which  worketh  all  in  all. 

7  But  the  manifestation  of  the  Spirit  is  given  to 
every  man  to  profit  withal. 


1  Now  concerning  spiritual   f///V.<,  breth- 

2  ren,  I  would  not  have  you  ignorant.  Ye 
know  that  when  ye  were  Gentiles  ye  v^ere 
led  away  unto  those  dumb  idols,  howso- 

3  ever  ye  might  be  led.  Wherefore  I  give 
you  to  understand,  that  no  man  speaking 
in  the  Spirit  of  God  saith,  Jesus  is  an- 
athema; and  no  man  can  say,  Jesus  is 
Lord,  but  in  the  Holy  Spirit. 

4  Now  there  are  diversities  of  gifts,  but 

5  the  same  Sjjirit.  And  there  are  diversities 
of    ministrations,    and    the    same    Lord. 

6  And  there  are  diversities  of  workings,  but 
the  same  God,  who  worketh  all  things  in 

7  all.  liut  to  each  one  is  given  the  mani- 
festation  of  the  Spirit  to   profit  withal  c 


1.  Spiritual  gifts.  Those  miraculous  manifestations  belonging  to  the  apostolic  age.  They  were  the  special 
evidences  necessary  to  the  establishing  of  the  new  ch\irch. 

2.  Howsoever  ye  might  be  led  ;  or,  "  even  as  ye  might  be  carried  in  each  case;  "  i.«.,  in  (liffcrcnl  ways  and 
degrees.     Paul  speaks  of  their  late  ignorance  as  apology  for  his  instructions  to  them. 

3.  No  man  speaking  in  the  Spirit  of  Ood,  fU:  Paul  is  referring  ontirely  to  spiritual  gifts, —  the 
miraculous  manifestations  of  the  time.  No  man  under  a  spiritual  impulse  of  this  miraculous  nature  could  speak  of 
Jesus  as  anathema  or  accursed,  but  only  as  Lord.  No  evil  spirit  in  a  man  could  make  this  admission,  although  they 
had  been  allowed  to  do  so  at  s])ecial  times ;  as,  for  example,  see  Mark  5  :  7.  Compare  with  this  passage  1  John  4 :  1-3, 
where  reference  is  had  to  the  same  miraculous  exhibitions. 

4-fi.  Notice  the  different  words,  "  gifts,"  "  ministrations,"  and  "  workings ;  "  also,  "  Spirit,"  "  Lord,"  and  "  God." 
The  gifts,  or  chariHinata,  were  known  as  the  Spirit's  gifts;  the  ministrations  were  the  ordinances  of  Christ  for  his 
kingdom;  and  the  workings  were  those  miraculous  iictivitlei*  which  God's  power  performed  through  human  agency 
The  Trinity  is  here  manifestly  set  forth. 


The  natural  and 


I.    CORmXHIANS,    XIT. 


mystical  body, 


8  For  to  one  is  given  by  the  Spirit  the  word  of 
wisdom ;  to  another  the  word  of  knowledge  by  the 
same  Spirit; 

9  To  another  faith  by  the  same  Spirit;  to  an- 
other the  gifts  of  healing  by  the  same  Spirit; 

10  To  another  the  working  of  miracles;  to  an- 
other prophecy;  to  anotlier  discerning  of  spirits; 
to  aiiotliiT  (lircrs  kinds  of  tongues;  to  another  the 
interpretation  of  tongues: 

11  But  all  these  worketh  that  one  and  the  self- 
same Spirit,  dividing  to  every  man  severally  as  he 
will. 

12  For  as  the  body  is  one,  and  hath  many  mem- 
l)ers,  and  all  the  members  of  that  one  body,  being 
many,  are  one  body:  so  also  is  Christ. 

1:3  For  by  one  Spirit  are  we  all  baptized  into 
one  body,  whether  ice  be  Jews  or  Gentiles,  Avhether 
toe  be  bond  or  free;  and  have  been  all  made  to 
drink  into  one  Spirit. 

14  For  the  body  is  not  one  member,  but  many. 

15  If  the  foot  shall  say,  Because  I  am  not  the 
hand,  I  am  not  of  the  body;  is  it  therefore  not  of 
the  body  ? 

16  And  if  the  ear  shall  say,  Because  I  am  not 
the  eye,  I  am  not  of  the  body;  is  it  therefore 
not  of  the  body  ? 

17  If  the  whole  body  were  an  e5'e,  where  ivere 
the  hearing?  If  the  whole  ivere  hearing,  where 
ivere  the  smelling  ? 

18  But  now  hath  God  set  the  members  every 
one  of  them  in  the  body,  as  it  hath  pleased  him. 

19  And  if  they  were  all  one  member,  where  ivere 
the  body  ? 

20  But  now  are  they  many  members,  yet  but 
one  body. 

21  And  the  eye  cannot  say  unto  the  hand,  I  have 
no  need  of  thee :  nor  again  the  head  to  the  feet,  I 
have  no  need  of  you. 

22  Nay,  mucli  more  those  members  of  the  body, 
which  seem  to  be  more  feeble,  are  necessary: 

28  And  those  members  of  the  body,  which  we 
think  to  be  less  honourable,  upon  these  we  bestow 
more  abundant  honour;  and  our  imcoraely par^s 
have  more  abundant  comeliness. 

24  For  our  comely  2'>r(rts  have  no  need :  but  God 
hath  tempered  the  body  together,  having  given 
more  abundant  honour  to  that  imrt  which  lacked: 


8  For  to  one  is  given  through  the  Sprit  the 
word  of  wisdom;  and  to  another  the  word 
of  knowledge,  according  to  the  same  Spir- 

9  it:  to  another  faith,  in  the  same  Spirit; 
and  to  another  gifts  of  healings,   in  the 

10  one  Spirit;  and  to  another  workings  of 
1  miracles;  and  to  another  prophecy;  and 
to  another  discernings  of  spirits:  to  an- 
other  divers  kinds   of    tongues;    and   to 

11  another  the  interpretation  of  tongues :  but 
»     all  these  worketh  the  one  and  the  same 

Spirit,  dividing  to  each  one  severally  even 
as  he  will. 

12  For  as  the  body  is  one,  and  hath  many 
members,  and  all  the  members  of  the 
body,  being  many,  are  one  body;  so  also 

13  is  Christ.  For  in  one  Spirit  were  we  all 
baptized  into  one  body,  whether  Jews  or 
Greeks,  whether  bond  or  free;  and  were 

14  all  made  to  drink  of  one  Spirit.    For  the 

15  body  is  not  one  member,  but  many.  If 
the  foot  shall  say.  Because  I  am  not  the 
hand,   I  am  not  of  the  body;   it   is  not 

16  therefore  not  of  the  body.  And  if  the 
ear  shall  say.  Because  I  am  not  the  eye,  I 
am  not  of  the  body;   it  is  not  therefore 

17  not  of  the  body.  If  the  whole  body  were 
an  eye,  where  were  the  hearing  ?  If  the 
whole  were  hearing,  where  were  the  smell- 

18  ing  ?  But  now  hath  God  set  the  mem- 
bers each  one  of  them  in  the  body,  even 

19  as  it  pleased  him.     And  if  they  were  all 

20  one  member,  where  were  the  body?  But 
now   they  are   many  members,   but  one 

21  body.  And  the  eye  cannot  say  to  the 
hand,  I  have  no  need  of  thee:  or  again 
the  head  to  the  feet,  I  have  no  need  of 

22  you.  Nay,  much  rather,  those  members 
of  the  body  which  seem  to  be  more  feeble 

23  are  necessary:  and  those  parts  of  the 
body,  which  we  think  to  be  less  honom*- 
able,  upon  these  we  '^  bestow  more  abun- 
dant honour;    and    our  uncomely  j^urts 

24  have  more  abundant  comeliness  ;  whereas 
our  comely  j^ctrts  have  no  need :  but  God 
tempered  the  body  together,  giving  more 
abundant    honour    to    that    part    wliich 


1  Gr.  poicers.    ^  Or,  put  < 


8-10.  The  threefold  division  is  maintained  here. 

1.  The  word  of  wisdom, 

2.  The  word  of  Icnowledge, 

3.  Faith  (to  work  miracles), 

4.  Gifts  of  healings, 

5.  Workings  of  miracles, 

6.  Prophecy, 

7.  Discerning  of  spirits, 

8.  Tongues, 

9.  Interpretations  of  tongues, 


Ministrations  of  the  Lord. 


Workings  of  God. 


Gifts  of  the  Spirit. 


The  threefold  distinction  is  marked  in  Greek  by  the  use  of  the  word  erepw. 

11.  But  all  these.  Although  these  last  are  called  particularly  the  gifts  of  the  Spirit,  yet  there  is  the  mani- 
festation of  the  Spirit  in  all  the  list.     He  is  the  source  of  all  spiritual  gifts. 

12.  So  also  is  Christ.  The  loose  way  pf  speech  so  common  in  the  Scriptures  (compare  Matt.  13:  19,  24,  45). 
The  meaning  is,  "  so  also  is  the  church,  which  is  the  mystical  body  of  Christ." 

13.  In  one  Spirit.  Rather,  "  by  one  Spirit."  The  Spirit  was  the  active  bestower  of  grace,  by  which  we  were 
initiated  (baptized)  into  one  body,  as  Christ's  body ;  and,  as  such,  we  drank  of  the  same  Spirit  as  our  refreshing 
portion.     The  Spirit  made  us  saints,  and  the  Spirit  gave  us  these  spiritual  gifts. 

23.  We  bestow  more  abundant  honour  by  clothing  them  and  caring  for  them.  And  our  uncomely 
parts  (the  same  as  the  "  less  honorable  ")  thus,  by  clothing  and  care,  have  more  abundant  comeliness. 

24.  Whereas  our  comely  parts  have  no  need.  Rather,  "  But  our  comely  parts  have  no  need."  This 
may  be,  "  have  no  need  of  special  care,"  or,  "  have  no  necessity  of  existence;  "  for  (as  iu  the  case  of  the  hair  and  the 
teeth)  we  can  live  without  them. 


All  gifts  are  nothing 


I.    CORIXTHIAXS,    XIII. 


worth  withont  charity. 


25  That  there  should  be  no  schism  in  the  body; 
but  that  the  members  should  have  the  same  care 
one  for  another. 

2G  And  whether  one  member  suffer,  all  the 
members  suffer  with  it;  or  one  member  be  hon- 
oured, all  the  members  rejoice  with  it. 

27  Xow  ye  are  the  body  of  Christ,  and  members 
in  particular. 

28  And  God  hath  set  some  in  the  church,  first 
apostles,  secondarily  prophets,  thirdly  teachers, 
after  that  miracles,  then  gifts  of  healings,  helps, 
governments,  diversities  of  tongues. 

29  Are  all  apostles?  are  all  prophets?  are  all 
teachers  ?  are  all  woi-kers  of  miracles  ? 

30  Have  all  the  gifts  of  healing  ?  do  all  speak 
with  tongues  ?  do  all  interpret  ? 

31  But  covet  earnestly  the  best  gifts:  and  yet 
shew  I  unto  you  a  more  excellent  way. 


25  lacked;  that  there  should  be  no  schism 
in  the  body;  but  Hiat  the  members  shoifld 

26  have  the  same  care  one  for  another.  And 
whether  one  member  suffereth,  all  the 
members  sutfer  with  it;  or  one  member  is 
1  honoured,  all  the  members  rejoice  with 

27  it.    Now  ye  are  the  body  of  Christ,  and 

28  '^severally  members  thereof.  And  God 
hath  set  some  in  the  church,  first  apostles, 
secondly  prophets,  thirdly  teachers,  then 
3  miracles,  then  gifts  of  healings,  helps, 
*  governments,   diver.s  kinds   of   tongues. 

29  Are  all  apostles  ?  are  all  prophets  ?  ai-e  all 
teachers  ?  are  all  ivorkers  of  ^  miracles  ? 

30  have  all  gifts  of  healings  ?    do  all  speak 

31  with  tongues  ?  do  all  interpret  ?  But 
desire  earnestly  the  greater  gifts.  And  a 
still  more  excellent  way  shew  I  imto  you. 


^  Or,  glorijieil.    ^  Or,  members  each  in /lix  part.    ^  Gr.  powers.    ^  Or,  wise  counsels. 

25.  Should  have  the  same  care;  i.e.,  should  care  equally. 

28.  Read,  "  And  God  halh  set  in  the  church,  first  some  as  apostles,  secondly  as  prophets,"  etc.    Note  the  two 
lists,  ia  verse  28,  and  in  verses  29,  30. 


1.  Apostles, 

2.  Prophets, 

3.  Teachers, 

4.  Miracles, 

5.  Gifts  of  healing, 

6.  Helps, 

7.  Governments, 

8.  Tongues, 


Workings  of  God. 


Ministrations  of  the  Lord. 


Gifts  of  the  Spirit. 


1.  Apostles. 

2.  Prophets. 

3.  Teachers. 

4.  Miracles. 

5.  Gifts  of  healing. 


Tongues  and  interpretations. 


In  the  second  list,  the  helps  and  governments  are  omitted,  because  they  represent  the  non-miraadoux  gifts  of  the 
Spirit;  "helps"  being  deacons,  and  "governments"  being  elders.  It  was  the  miraculous  gifts  to  which  Paul  had 
special  reference  in  this  teaching.  If  this  division  be  correct,  the  "  teachers "  were  inspired,  in  grade  next  to 
prophets. 

31.  The  greater  gifts.  Those  that  have  most  power  to  edify.  And  a  still  more  excellent  way  shew 
I  unto  you.  Literally,  "  And  yet  exceedingly  a  way  I  show  unto  you."  The  adverb  qualifies  the  verb.  I  show 
a  way  to  you  by  which  you  are  to  desire  the  higher  gifts,  and  I  show  it  to  you  with  intensest  emphasis. 

The  Argument  of  this  Chapter.  —  "  Ye  are  all  members  of  one  body,  each  having  his  specific  function  and  use, 
as  the  Spirit  prepares  you.    Recognize  each  his  place,  and  honor  each  other  without  envy." 


CHAPTER    XIII. 


1.  All    gifts,    2,    3.   how  excellent  soever,  are  nothing  worth  withont    charity.     4.  The    praises    thereof,    and 
13.  prelation  before  hope  and  faith. 


1  Tuouon  I  speak  with  the  tongues  of  men  and 
of  angels,  and  have  not  charity,  1  am  become  as 
sounding  brass,  or  a  tinkling  cymbal. 

2  And  though  I  have  the  f/lft  of  prophecy,  and 
understand  all  mysteries,  and  all  knowledge;  and 
though  I  have  all  faith,  so  that  I  could  remove 
mountains,  and  have  not  charity,  I  am  nothing. 

3  And  though  I  bestow  all  my  goods  to  feed  the 
poor,  and  though  I  give  my  body  to  be  burned, 
and  have  not  charity ,"it  profiteth  me  nothing. 


If  I  speak  with  the  tongues  of  men  and 
of  angels,  but  have  not  love.  I  am  become 
sounding  brass,  or  a  clanging  cymbal. 
And  if  I  have  the  gift  of  prophecy,  and 
know  all  mysteries  and  all  knowledge; 
and  if  I  have  all  faith,  so  as  to  remove 
mountains,  but  have  not  love,  I  am  noth- 
ing. And  if  I  bestow  all  my  goods  to 
feed  the  poor,  and  if  I  give  my  body  ^  to 
be  burned,  but  have  not  love,  it  profiteth 


Many  ancient  authorities  read  that  I  may  glory. 


1.  This  chapter  is  closely  connected  with  the  preceding.  The  xcay,  which  Paul  was  to  show  to  them  with  em- 
phasis (chap.  12:. 31),  is  here  displayed.  It  is  the  way  of  love.  In  the  spirit  of  love  they  were  to  seek  and  use  the 
miraculous  gifts  of  the  Spirit.  If  i  speak,  etc.  This  refers  to  the  miraculous  gift  of  speaking  in  foreign  tongues 
(chap.  12:10).     And  of  angels.     Poetical.     If  angels  had  tongues. 

2.  Prophecy  — mysteries  — knowledge  — faith.  See  on  chap.  12:8-10.  The  tongues  refer  to  the  third 
class  there  enumerated.    These  four  subjects  refer  to  the  second  and  first  classes. 

3.  How  different  modem  "  charity,"  as  seen  at  charity  balls  and  charity  fairs,  is  from  Christian  "  love  "  ! 


The  prelation  before 


I.    CORIXTHIAXS,    XTIT. 


hope  and  faith 


4  Charity  suffereth  long,  and  is  kind  ;  charity 
envieth  not ;  charity  vaunteth  not  itself,  is  not 
liuffed  up, 

5  Doth  not  behave  itself  unseemly,  seeketh  not 
her  own,  is  not  easily  provoked,  thinketh  no  evil; 

6  Kejoiceth  not  in  iniquity,  but  rejoiceth  in  the 
truth; 

7  Beareth  all  things,  believeth  all  things,  hopeth 
all  things,  endureth  all  things. 

8  Charity  never  failetli  :  "but  whether  there  be 
prophecies,  they  shall  fail  ;  wliether  there  be 
toiigues,  they  shall  cease;  whether  there  be  knowl- 
edge, it  shall  vanish  away. 

9  For  we  know  in  part,  and  we  prophesy  in 
part. 

10  But  when  that  which  is  perfect  is  come,  then 
that  which  is  in  part  shall  be  done  away. 

11  When  I  was  a  child,  I  spake  as  a  child,  I 
understood  as  a  child,  I  thought  as  a  child:  but 
when  I  became  a  man,  I  put  away  childish  things. 

12  For  now  we  see  through  a  glass,  darkly;  but 
then  face  to  face:  now  I  know  in  part;  but  then 
shall  I  know  even  as  also  I  am  known. 

13  And  now  abideth  faith,  hope,  charity,  these 
three ;  but  the  greatest  of  these  is  charity. 


4  me  nothing.  Love  suffereth  long,  and  is 
kind;  love  envieth  not;  love  vaunteth  not 

5  itself,  is  not  puffed  up,  doth  not  behave 
itself  unseemly,  seeketh  not  its  own,  is 
not  provoked,  taketh  liot  account  of  evil ; 

6  rejoiceth  not  h}  unrighteousness,  but  re- 

7  joiceth  with  the  truth ;  i  beareth  all  things, 
believeth  all  things,  hopeth  all  tilings,  en- 

8  dureth  all  things.  Love  never  faileth  : 
but  whether  there  be  prophecies,  they 
shall  be  done  away  ;  whether  there  be 
tongues,  they  shall  cease;  whether  there 

9  be  knowledge,  it  shall  be  done  away.  For 
we  know  in  part,  and  we  prophesy  in  part : 

10  but  when  that  which  is  perfect  is  come, 
that  which  is  in  part  shall  be  done  away. 

11  When  I  was  a  child,  I  spake  as  a  child,  I 
felt  as  a  child,  I  thought  as  a  child:  now 
that  I  am  become  a  man,  I  have  put  away 

12  childish  things.  For  now  we  see  in  a 
mirror,  '^darkly;  but  then  face  to  face  : 
now  I  know  in  part  ;  but  then  shall  I 
*  know  even  as  also  I  have  been  *  known. 

13  But  now  abideth  faith,  hope,  love,  these 
three ;  °  and  the  *'  greatest  of  these  is  love. 


'  Or,  covereth. 


Gr. 


riddle.    3  Gr.  know  fully.    ■»  Gr.  ki 
greater. 


vn  fully.    5  Or,  but  greater  than  these.    ^  Gx 


Love's  characteristics :  — 

1.  Suffereth  lou-g. 

2.  Is  kind. 

3.  Envieth  not. 

4.  Vaunteth  not. 

5.  Is  not  puffed  up. 

6.  Not  unseemly. 

7.  Seeketh  not  its  own. 


8.  Is  not  provoked. 

9.  Reckoneth  not  evil. 
10.  Rejoiceth  with  truth. 

/"  Beareth,     % 

(  Endureth,  ) 


There  are  three  divisions  in  this  passage  ;  the  first  asserting  love's  gentleness,  the  second  its  freedom  from 
rirulry.  and  the  third  its  calm  equipoise.  Under  this  last  head  are  found  freedom  from  boasting  and  conceit,  as 
also  from  careless  conduct,  freedom  from  selfishness,  irritability,  grudge,  or  unrighteous  joy,  and  a  patient  holding- 
011  in  faith  and  hope.  Envieth  not.  It  is  tlie  same  word  traaslated  "  desire  earnestly  "  in  chap.  14 :  31.  It  signifies 
a  desire  with  emulation,  and  may  be  used  either  in  a  good  or  in  a  bad  sense.  Perhaps  the  best  English  for  it  in  this 
passage  would  be,  "does  not  conduct  itself  jealously." 

8-13.  These  verses  compare  the  permanence  of  love  with  the  temporary  character  of  all  three  classes  of  spiritual 
gifts;  the  first  class  being  indicated  by  "  prophecies,"  the  second  by  "  knowledge,"  and  the  third  by  "tongues"  (if 
we  take  the  order  of  chap.  12  :  28) .  L.ove  never  faileth.  Literally,  "  Love  never  faileth."  It  never  falls  under 
the  attacks  of  time.  Tongues  shall  cease  as  ways  of  communication,  aud  hence  also  as  spiritual  signs.  Prophecies 
and  knowledge  will  become  useless,  because  of  the  heavenly  revelations.  Shall  be  done  away  {bis).  Better, 
"  shall  become  useless." 

9.  For.     The  reason  why  they  shall  become  useless. 

10.  Shall  be  done  away.    Better,  "shall  be  useless." 

11.  Illustrative  of  the  change  from  present  knowledge  (in  character  as  well  as  amount)  to  heavenly  eullghtea- 
ment.  The  child's  feeling,  thinking,and  speaking  are  put  away  (rather,  "  are  made  useless  "  )  by  the  full-grown  man. 
The  whole  sphere  and  contents  of  our  childhood's  sentient  life  we  set  aside  as  of  no  present  value. 

12.  A  second  illustration.  We  now  see  things  obscurely,  and  not  in  their  exact  relations,  as  looking  in  a  metallic 
mirror.  The  mirror  shows  only  a  flat  surface,  presents  things  in  opposite  arrangement  from  the  truth,  and  forbids 
analysis.  Darkly.  Literally,  "  in  an  enigma."  By  mere  hints.  The  other  world  is  suggested  to  us,  but  is  not  ex- 
plained to  us.  Face  to  face.  Contrasted  with  "  in  a  mirror."  Every  thing  is  now  seen  directly,  understandingly, 
critically.  Then  shall  I  know,  etc.  Then  shall  I  know  all  about  myself  and  my  relations  to  God,  exactly  as  also 
I  was  known  to  be  by  God  when  he  saved  me.    The  truth  as  God  saw  and  knew  it,  I  shall  see  and  know. 

13.  The  contrast.  While  prophecies,  knowledge,  and  tongues  have  an  end,  Love,  with  her  attendants  Faith  and 
Hope,  continues.  The  "  now  "  is  not  temporal,  but  argumentative.  The  greatest  of  these.  Literally,  "  greater 
than  these."  It  is  a  mingling  of  two  styles  of  speech,  —  "greater  than  the  other  two,"  and  "  greatest  of  these."  Our 
translation  is,  therefore,  warrantable. 


The  Argximent  of  this  Chapter.  —  "  Remember  that  all  desire /or,  and  use  of,  external  gifts  should  proceed  from 
a  heart  of  love;  as  none  of  these  gifts  is  Lo  be  compared  with  love,  for  love  remains  when  they  shall  cease." 

391 


Prophecy  preferred  to 


I.    COKIXTIIIAXS,    XIV. 


gift  of  tongues. 


CHAPTER    XIV. 


1.  Prophecy  is  commended,  2,  3,  4.  and  preferred  before  speaking  with  tongues,  6.  by  a  comparison  drawn  from 
musical  instruments.  12.  Both  must  be  referred  to  edification,  22.  as  to  their  true  and  proper  end.  26.  The 
true  use  of  each  is  taught,  27,  and  the  abuse  taxed.     34.  Women  are  forbidden  to  speak  in  the  church. 


1  Foi.i-ow  after  charity,  and  desire  si:>iritual 
gifts,  but  rather  that  ye  may  prophesy. 

2  For  he  that  speaketh  in  an  luiknowH  tongue 
speaketli  not  unto  men,  hut  unto  God:  for  no 
man  understandeth /(U)i;  howbeit  in  the  spirit  he 
speaketh  mysteries. 

3  But  lie  that  prophesieth  speaketh  unto  men 
to  edification,  and  exhortation,  and  comfort. 

4  He  that  speaketh  In  an  unknown  tongue  edlfi- 
eth  himself;  but  he  that  prophesieth  edlfieth  the 
church. 

5  I  would  that  ye  all  spake  with  tongues,  but 
rather  that  ye  prophesied :  for  gieater  i,s  he  that 
prophesieth  than  he  that  speaketh  with  tongues, 
except  he  interpret,  that  the  church  may  receive 
edifying. 

6  Xow,  brethren,  if  I  come  unto  you  speaking 
with  tongues,  what  shall  I  profit  you,  except  I 
shall  speak  to  you  either  by  revelation,  or  by 
knowledge,  or  by  prophesying,  or  by  doctrine  ? 

7  And  even  things  without  life  giving  sound, 
whether  pipe  or  harp,  except  they  give  a  distinc- 
tion in  the  sounds,  how  shall  It  be  known  what  Is 
piped  or  liarped  ? 

8  For  if  the  trumpet  give  an  uncertain  sound, 
who  shall  prepare  himself  to  the  battle  ? 

9  So  likewise  ye,  except  ye  utter  by  the  tongue 
words  easy  to  be  vmderstood,  how  shall  It  be 
known  what  is  spoken  ?  for  ye  shall  speak  Into 
the  air. 


1  FoLi.ow  after  love;  yet  desire  earnestly 
spiritual   giftx,    but   raUier  that   j-e   may 

2  prophesy.  For  he  that  speaketh  in  a 
toni;ue  speaketh  not  imto  men,  but  unto 
God ;  for  no  man  ^  understandeth ;  but  in 

3  the  spirit  he  speaketh  mysteries.  But  he 
that  prophesieth  speaketh  unto  men  edi- 
fication,  and   comfort,   and    consolation. 

4  He  that  speaketh  in  a  tongue  -  edifieth  him- 
self; but  he  that  prophesieth  '■^  edifieth  the 

5  church.  X^ow  I  would  have  you  all  speak 
with  tongues,  but  rather  that  ye  should 
prophesy :  and  greater  is  he  that  prophe- 
sieth than  he  tlijit  speaketh  with  tongues, 
except  he  Interpret,  that  the  churchniay 

6  receive  edifying.  But  now,  brethren,  if  I 
come  unto  you  speaking  with  tongues, 
what  shall  I  profit  you,  luiless  I  speak  to 
you  either  by  way  of  revelation,  or  of 
knowledge,  or  of  prophesying,  or  of  teach- 

7  ing  ?  Even  things  without  life,  giving  a 
voice,  whether  pipe  or  harp,  if  they  give 
not  a  distinction  in  the  sounds,  how  shall 
it  be  known  wliat   is  piped   or  harped  ? 

8  For  if  the  trumpet  give  an  vmcertain  voice, 

9  who  shall  prepare" himself  for  war?  So 
also  ye,  miless  ye  utter  by  the  tongue 
speech  easy  to  be  understood,  how  shall  it 
be  known  what  is  spoken  ?  for  ye  will  be 


Gr.  heareth.    -  Gr.  buildeth  up. 


1.  Desire  earnestly.  Same  verb  as  in  chap.  12 :  31,  and  chap.  13 :  4.  The  idea  of  a  holy  emulation  is  included. 
Spiritual  jjifts.  The  speaking  with  tongues  seems  to  have  especially  received  this  title.  Here  prophecy  is  con- 
trasteil  with  spiritual  gifts,  not  included  in  Ihem.  Hence  naKKov,  and  not  /noAiora.  The  only  opposition  to  prophecy 
in  this  context  is  spealiing  with  tongues,  which  would  not  be  the  case  if  all  the  spiritual  gifts  were  included  in  that 
title.  In  that  case  we  should  have  had  miracles,  faith  (to  work  miracles),  healings,  discerning  of  spirits,  mentioned 
also. 

3.  He  that  speaketh  in  a  tongue.  Many  hold  that  speaking  with  tongues  was  a  mere  senseless  babbling, 
which  they  dignify  by  the  Greek  title  glosiolalia.  They  say  that  this  was  merely  the  unmeaning  noise  made  under 
'a  peculiar  possession  of  the  Spirit.  A  consistent  support  of  this  theory  (see  Meyer)  has  to  deny  the  statement  in  the 
Acts  of  the  Apostles  concerning  the  miracle  of  I'eiUccost.  The  speaking  with  tongues,  as  there  defined,  was  the  use 
of  foreign  languages,  the  knowledge  of  which  was  given  instantly  and  miraculously  by  the  Spirit.  There  is  nothing 
In  any  part  of  the  New  Testament  that  militates  against  this  definition.  The  man  who  spoke  in  an  unknown  tongue 
may  not  have  had  others  who  spoke  that  tongue  to  hear  him.  It  was  a  delight  to  speak  forth  the  praise  of  God  in  a 
new  language,  even  if  no  one  but  himself  knew  what  he  said.  Speaketh  not  unto  men.  He  speaks  in  a  lan- 
guage they  do  not  understand.  In  the  spirit  he  speaketh  mysteries.  In  this  unknown  tongue  given  by  the 
Spirit  he  speaks  things  hidden  from  the  rest. 

3.  The  one  who  prophesies  communicates  to  others  something  which  builds  them  up  in  knowledge,  or  encour- 
ages them  in  the  divine  life,  or  comforts  them  in  trials.  Comfort  is  rather  "  encouragement."  Hence  the  word  14 
sometimes  "  exhortation  ;  "  that  which  is  hortatory  being  used  for  encounigement,  but  not  for  comfort. 

4.  The  one  who  spoke  with  a  tongue  built  himself  up  in  Christian  knowledge  and  experience.  Hence,  speaking 
with  a  tongue  was  not  a  senseless  or  unmeaning  vociferation. 

5.  Kxcept  he  interpret.  The  same  man  might  possess  the  gift  of  tongues  and  the  gift  of  interpreting  them. 
But  there  was  no  necessary  union  of  the  two  gifts.  One  might  rapidly  repeat  sentences  in  a  foreign  tongue,  the 
details  of  which  he  could  not  remember  in  order  to.  translate ;  or  he  might  be  so  inexpert  naturally  in  language  as  not 
to  know  how  to  translate,  even  though  acquainted  witli  both  tongues.  So,  on  the  other  hand,  a  man  might  be 
enabled  to  translate  and  interpret  an  address  given  in  a  foreign  tongue,  who  could  not  possibly  frame  a  sentence  in 
that  language.     The  one  power  does  not  imply  the  other. 

«.  Revelation.    Not  a  fresh  revelation,  for  that  is  given  in  "prophesying,"  but  the  old  written  Revelation  of 
God's  Word.     Knowledge.    Tlie  interpretation  either  of  God's  Word  or  of  the  prophesyings  or  tongues.     Proph- 
esying.    Fresh  revelation.    Teaching.     The  inspired  or  uninspired  consecutive  and  dcliiiU'd  inslruetiou. 
these  are  contrasted  with  "  tongues,"  as  these  all  edify  others;  but  "  tongues  "  edify  only  the  uj^er. 


All  of 


Prophecy  preferred  to 


I.    CORINTHIANS,    XIV. 


the  gift  of  tongues. 


10  There  are,  it  may  be,  so  many  kinds  of  voices 
in  the  world,  and  none  of  them  is  without  signi- 
fication. 

11  Therefore  if  I  know  not  the  meaning  of  the 
voice,  I  shall  be  unto  him  that  speaketh  a  barba- 
rian, and  he  that  speaketh  shall  he  a  barbarian 
unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are  zealous  of 
spu'itual  (jifls,  seek  that  ye  may  excel  to  the  edify- 
ing of  the  church. 

13  Wherefore  let  him  that  speaketh  in  an  un- 
k)iown  tongue  pi-ay  that  he  may  interpret. 

14  For  if  I  pray  in  an  unkitown  tongue,  my 
spirit  prayeth,  but  my  understanding  is  unfruitful. 

1-5  What  is  it  then  ?  I  will  pray  with  the  spir- 
it, and  I  will  pray  with  the  ixnderstanding  also:  I 
will  sing  with  the  spirit,  and  I  will  sing  with  the 
understanding  also. 

16  Else  when  thou  shalt  bless  with  the  spirit, 
how  shall  he  that  occupieth  the  room  of  the  un- 
learned say  Amen  at  thy  giving  of  thanks,  seeing 
he  understandeth  not  what  thou  sayest '? 

17  For  thou  verily  givest  thanks  well,  but  the 
other  is  not  edified. 

18  I  thank  my  God,  I  speak  with  tongues  more 
than  ye  all : 

19  Yet  in  the  chiu-ch  I  had  rather  speak  five 
words  with  my  understanding,  that  by  my  voice 
I  might  teaclj  others  also,  than  ten  thousand  words 
in  an  unkuoicn  tongue. 

20  Brethren,  be  not  children  in  understanding: 
howbeit  in  malice  be  ye  children,  but  in  under- 
standing be  men. 

21  In  the  law  it  is  written.  With  men  of  other 
tongues  and  other  lips  will  I  speak  unto  this 
people;  and  yet  for  all  that  will  they  not  hear  me, 
saith  the  Lord. 

22  AVherefore  tongues  are  for  a  sign,  not  to  them 
that  believe,  but  to  them  that  believe  not:  but 
prophesying  serveth  not  for  them  that  believe  not, 
but  for  them  which  believe. 

23  If  therefore  the  whole  church  be  come  to- 
gether into  one  place,  and  all  speak  with  tongues, 
and  there  come  in  those  that  are  unlearned,  or  un- 
believers, will  they  not  say  that  ye  ai'e  mad  ? 

24  But  if  all  prophesy,  and  there  come  in  one 
that  believeth  not,  or  one  unlearned,  he  is  con- 
vinced of  all,  he  is  judged  of  all: 


10  speaking  into  the  air.  There  are,  it  may 
be,  so  many  kinds  of  voices  in  the  world, 

11  and  ^no  kind  is  without  signification.  If 
then  I  know  not  the  meaning  of  the  voice, 
1  shall  be  to  him  that  speaketh  a  barba- 
rian, and  he  that  speaketh  will  be  a  bar- 

12  barian  -  unto  me.  So  also  ye,  since  ye  are 
zealous  of  **  spiritual  gifts,  seek  that  ye 
may   abound   unto    the    edifying  of    the 

13  chui'ch.  Wherefore  let  him  that  speaketh 
in  a  tongue  pray  that  he  may  interpret. 

14  For  if  I  pray  in  a  tongue,  my  spirit  pray- 
eth, but  my  understanding  is  unfruitful. 

15  What  is  it  then  ?  I  will  pray  with  the 
spirit,  and  I  will  pray  with  the  under- 
standing also :  I  will  sing  with  the  spirit, 
and  I  will  sing  with   the   understanding 

16  also.  Else  if  thou  bless  with  the  spirit, 
how  shall  he  that  filleth  the  place  of  •*  the 
unlearned  say  the  Amen  at  thy  giving  of 
thanks,  seeing  he  knoweth  not  what  thou 

17  sayest?     For   thou   verily  givest  thanks 

18  well,  but  the  other  is  not  °  edified.  I  thank 
God,  I  speak  with  tongues  more  than  you 

19  all :  howbeit  in  the  church  I  had  rather 
speak  five  words  with  my  understanding, 
that  I  might  instruct  others  also,  than  ten 
thousand  Avords  in  a  tongue. 

20  Brethren,  be  not  children  in  mind :  how- 
beit in  malice  be  ye  babes,  but  in  mind  be 

21  ^  men.  In  the  law  it  is  written.  By  men 
of  strange  tongues  and  by  the  lips  of 
strangers" will  I  speak  imto  this  people; 
and  not  even  thus  will  they  hear  me,  saith 

22  the  Lord.  Wherefore  tongues  are  for  a 
sign,  not  to  them  that  believe,  but  to  the 
unbelieving:  but  prophesying  is  for  a 
sign,  not  to  the  unbelieving,  but  to  them 

23  that  believe.  If  therefore  the  whole 
church  be  assembled  together,  and  all 
speak  with  tongues,  and  there  come  in 
men  unlearned  or  unbelieving,  will  they 

24  not  say  that  ye  are  mad?  But  if  all 
prophesy,  and  there  come  in  one  unbeliev- 
ing or  unlearned,  he  is  "  reproved  by  all, 

25  he  is  judged  by  all ;  the  secrets  of  his 
heart  are  made  manifest;  and  so  he  will 
fall  down  on  his  face  and  worship  God, 


Or,  nothijig  in  without  voice.    -  Or,  in  my  case.    3  Gr.  spirits.    *  Or,  /lim  that  is  icithout  gifts :  aud  bo  in  verses 
23,  24.    5  Gr.  builded  up.    6  Gr.  of  full  age.    i  Or,  convicted. 


10.  Voices.  This  seems  to  be  identical  with  "  languages  "  or  "  significant  voices."  And  no  kind  is  with- 
out signification.  Literally,  "aud  nothing  is  voiceless;  "  that  is,  "nothing  human  — no  race  or  tribe  of  man- 
is  without  a  language." 

12.  Zealous  of  spiritual  gifts.  Earnestly  desirous  of  spiritual  gifts  (chap.  12  :31,  and  chap.  14  : 1).  Since 
ye  are  very  desirous  to  speak  with  tongues,  seek  to  have  an  additional  gift,  by  which  you  can  make  the  first  gift 
edifying.    So  verse  13  explains  it. 

14.  My  spirit  prayeth,  etc.  My  spirit  is  moved  by  the  Holy  Spirit,  but  my  understanding  is  not  active  in 
helping  others.    Unfruitful  in  Christian  work. 

15.  With  the  spirit  — with  the  understanding  {bis).  With  the  spirit  toward  God,  and  with  the  under- 
standing toward  men. 

10.  The  unlearned.  Unlearned  in  the  language  spoken.  "  Blessing  "  and  "  giving  of  thanks  "  are  mentioned 
as  uttered  in  the  unknown  tongue.  Hence  the  "  tongues"  were  not  empty  babblings,  or  unmeaning  ecptatic  cries. 
The  Auien.  We  here  see  that  the  congregation  cried  Amen  (the  Hebrew  word  of  assent)  at  the  close  of  a  thanks- 
giving. 

19.  With  my  understanding.  Explained  by  the  next  clause,  "  that  I  might  instruct  others  also."  Where 
he  did  not  instruct  others,  his  understanding  was  "  unfruitful  "  (verse  14). 

20.  Be  not  children  to  seek  after  merely  showy  gifts. 

31.  It  is  written.    Isa.  2S  :  11,  12.    The  prophet  refers  to  a  new  mode  of  appealing  to  the  people  ou  the  part 
of  God.     Such  a  new  mode  was  the  speaking  with  tongues. 
23.  For  a  sign  to  arouse  the  attention  of  the  unbelieving. 

23.  Unlearned.     As  in  verse  16. 

24.  By  all  {bis)  that  prophesy. 


Of  the  exercise 


I.    COKIXTIIIAXS,    XIV. 


of  spiritual  gifts. 


25  And  thus  are  the  secrets  of  his  heart  made 
manifest;  and  so  falhng  down  on  Jiis  face  he  will 
worship  God,  and  report  that  Goil  is  in  you  of  a 
truth. 

26  How  is  it  then,  brethren  ?  when  ye  come  to- 
gether, every  one  of  you  hath  a  psalm,  hath  a 
doctrine,  hath  a  tongue,  hath  a  revelation,  hath 
an  interpretation.  Let  all  things  be  done  unto 
edifying. 

27  If  any  man  speak  in  an  rmknown  tongue,  let 
it  be  by  two,  or  at  the  most  hy  three,  and  that  by 
course ;  and  let  one  intci-pret. 

28  But  if  there  be  no  interpi-eter,  let  him  keep 
silence  in  the  church;  and  let  him  speak  to  him- 
self, and  to  God. 

29  Let  the  prophets  speak  two  or  three,  and  let 
the  other  judge. 

30  If  any  thing  be  revealed  to  another  that 
sitteth  by,  let  the  first  hold  his  peace. 

81  For  ye  may  all  prophesy  one  by  one,  that  all 
may  learn,  and  all  may  be  comforted. 

32  And  the  spirits  of  the  prophets  are  subject 
to  the  prophets. 

33  For  God  is  not  the  author  of  confusion,  but 
of  peace,  as  in  all  churches  of  the  saints. 

.34  Let  your  women  keep  silence  in  the  churches : 
for  it  is  not  permitted  unto  them  to  speak;  but 
they  are  conunanded  to  be  under  obedience,  as  also 
saith  the  law. 

3.0  And  if  they  will  learn  any  thing,  let  them 
ask  their  husbands  at  home:  for  it  is  a  shame  for 
women  to  speak  in  the  church. 

36  What  ?  came  the  word  of  God  out  from  you  ? 
or  came  it  unto  you  only  ? 

37  If  any  man  think  himself  to  be  a  prophet, 
or  spiritual,  let  him  acknowledge  that  the  things 
that  I  write  unto  you  are  the  commandments  of 
the  Lord. 

38  But  if  any  man  be  ignorant,  let  him  be 
ignorant. 

39  Wherefore,  brethren,  covet  to  prophesy,  and 
forbid  not  to  speak  with  tongues. 

40  Let  all  things  be  done  decently  and  in  order. 


declaring  that  God  is  ^  among  you   in- 
deed. 

26  What  is  it  then,  brethren  ?  When  ye 
come  toi^etlier,  each  one  hath  a  psalm, 
hatli  a  teailuiig,  hath  a  revelation,  hath  a 
tongue,  hath  an  interpretation.     Let   all 

27  things  be  done  unto  edifying.  If  any  man 
speaketh  in  a  tongue,  let  it  be  by  two,  or 
at  the  most  three,  and  that  in  turn;  and 

28  let  one  interpret :  but  if  there  be  no  inter- 
preter, let  him  keep  silence  in  the  chiux'h; 
and  let  him  speak  to  himself,  and  to  God. 

29  And  let  the   prophets  speak   by  two  or 

30  three,  and  let  the  others  -  discern.  But  if 
a  revelation  be  made  to  another  sitting  by, 

31  let  the  first  keep  silence.  For  ye  all  can 
prophesy  one  by  one,  that  all  may  learn, 

32  and  all  may  be  ^  comforted ;  and  the 
spirits  of  the  prophets  are  subject  to  the 

33  prophets;  for  God  is  not  a  God  of  con- 
fusion, but  of  peace;  as  in  all  the  churches 
of  the  saints. 

34  Let  the  women  keep  silence  in  the 
churches:  for  it  is  not  permitted  unto 
them  to  speak;  but  let  them  be  in  subjec- 

3.5  tion,  as  also  saith  the  law.  And  if  they 
would  learn  any  thing,  let  them  ask  their 
own  husbands  at  home:  for  it  is  shameful 
for  a  woman  to  speak  in  the  church. 
What  ?  was  it  from  you  that  the  word  of 
God  went  forth  ?  or  came  it  imto  you 
alone  ? 

If  any  man  thinketh  himself  to  be  a 
prophet,  or  spiritual,  let  him  take  knowl- 
edge of  the  things  which  I  write  unto  you, 
that  they  are  the  commandment  of  the 

38  Lord.  *  But  if  any  man  is  ignorant,  let 
him  be  ignorant. 

39  Wherefore,  my  brethren,  desire  earnest- 
ly to  prophesy,  and  forbid  not  to  speak 

40  with  tongues.  But  let  all  things  be  done 
decently  and  in  order. 


36 


37 


1  Or,  in.    2  Gr.  discriminate.    ^  Or,  exhorted. 


Many  ancient  authorities  read  But  if  any  man  knoiceth  not,  he 
is  not  knoicn. 


26.  A  psalm.  Probably,  a  jirophecy  in  rhytlim.  A  teacliing  inspired  or  uninspired.  A  revelation  from 
God's  Word.  A  tongue.  A  foreign  language.  An  interpretation.  Eithier  of  Scripture,  or  of  a  prophecy,  or 
of  a  tongue. 

27.  By  two.     As  one  of  only  two. 

29.  The  others.  The  other  prophets.  Discern  the  spirits.  The  prophets  seem  to  have  had  also  the  power 
to  discern  the  spirits  (compare  chap.  12  :  10.  and  1  John  4:1). 

30.  But  if  a  revelation  be  made.  Rather,  "  But  if  it  (i.e.,  a  prophecy)  be  revealed  to  another  sitting  by." 
Let  the  first  keep  silence  before  the  second  speaks. 

33.  As  in  all  the  churches  of  the  saints.  Many  connect  this  phrase  with  what  follows,  the  injunction 
regarding  the  silence  of  women. 

34.  Let  the  women  keep  silence  in  the  churches.  Not  antagonistic  to  chap.  11 : 5 ;  for  there  the  woman 
praying  or  prophesying  was  in  a  woman's  meeting,  or  was  exceptionally  called  of  God.  The  rule  here  is  the  general 
one. 

36.  Were  you  the  first  church?  Or  are  you  the  only  church,  and  thus  claim  a  right  to  a  difference  in  your 
conduct  from  other  churches?    This  verse  rather  helps  the  change  of  connection  in  verse  33. 

37.  A  pr<»phet,  or  spiritual.  Here,  again,  we  see  the  distinction  made  between  the  gift  of  prophecy  (which 
certainly  was  a  spiritual  gift)  and  the  gift  of  tongues,  the  latter  being  called  distinctively  by  the  term  "  spiritual." 

38.  Let  him  be  ignorant.     His  ignorance  is  its  own  punishment. 

40.  Let  all  things  be  done  decently  and  in  order.    The  cardinal  rule  of  Christian  service. 

The  Argument  of  this  Chapter.  —  "  In  your  desire  for  external  gifts  of  the  Spirit,  prefer  prophecy  to  tongues, 
and  make  the  edification  of  the  church,  and  not  your  private  gratification,  your  object.  Let  your  women  keep 
quiet,  and  your  men  be  orderly,  in  the  exercises  of  public  worship." 

aw4 


The  necessity  of 


I.    CORIXTIIIAXS,    XV. 


the  resurrection. 


CHAPTER    XV. 

3.  By  Christ's  resurrection,  12,  he  proveth  the  necessity  of  our  resurrection,  against  all  such  as  deny  the  resur- 
rection of  the  hody.  21.  The  fruit,  35.  and  manner  thereof,  51.  and  of  the  changing  of  them,  that  shall 
be  found  alive  at  the  last  day. 


1  Moreover,  brethren,  I  declare  unto  you  the 
gospel  which  I  preached  unto  you,  which  also  ye 
have  received,  and  wherein  ye  stand; 

2  By  which  also  ye  are  saved,  if  ye  keep  in 
memory  what  I  preached  unto  you,  unless  ye  have 
believed  in  vain. 

3  For  I  delivered  unto  you  first  of  all  that^vhich 
I  also  received,  how  that  Christ  died  for  our  sins 
according  to  the  scriptures ; 

4  And  that  he  was  buried,  and  that  he  rose 
again  the  third  day  according  to  the  scriptures: 

5  And  that  he  was  seen  of  Cephas,  then  of  the 
twelve: 

6  After  that,  he  was  seen  of  above  five  hundred 
brethren  at  once ;  of  whom  the  greater  part  remain 
mito  this  present,  but  some  are  fallen  asleep. 

7  After  that,  he  was  seen  of  James ;  then  of  all 
the  apostles. 

8  And  last  of  all  lie  was  seen  of  me  also,  as  of 
one  born  out  of  due  time. 

9  For  I  am  the  least  of  the  apostles,  that  am 
not  meet  to  be  called  an  apostle,  because  I  perse- 
cuted the  church  of  God. 

10  But  by  the  grace  of  God  I  am  what  I  am: 
and  his  grace  which  vxis  bestowed  upon  me  was 
not  in  vain;  but  I  laboured  more  abundantly  than 
they  all  :  yet  not  I,  but  the  grace  of  God  which 
was  with  me. 

1 1  Therefore  whether  it  xoere  I  or  they,  so  we 
preach,  and  so  ye  believed. 

12  Xow  if  Christ  be  preached  that  he  rose  from 
the  dead,  liow  say  some  among  you  that  there  is 
no  resurrection  of  the  dead  ? 

lo  But  if  tliere  be  no  resurrection  of  the  dead, 
then  is  Christ  not  risen: 

14  And  if  Christ  be  not  risen,  then  is  our  preacli- 
ing  vain,  and  your  faith  is  also  vain. 

1.5  Yea,  and  we  are  found  false  witnesses  of 
God  ;  because  w^e  have  testified  of  God  that  he 
raised  up  Chi-ist:  whom  he  raised  not  up,  if  so  be 
tliat  the  dead  rise  not. 

16  For  if  the  dead  rise  not,  then  Is  not  Christ 
raised: 

IT  And  if  Christ  be  not  raised,  your  faith  is 
vain;  ye  are  yet  in  your  sins. 


1  Xow  I  make  known  unto  you,  bretliren, 
the  gospel  which  I  preached  unto  you, 
which  also  ye  received,  wherein  also  ye 

2  stand,  by  which  also  ye  are  1  saved ;  I  iiuike, 
known,  I  say,  '^  in  what  words  I  preached 
it  unto  you,  if  ye  hold  it  fast,  except  ye 

3  believed  '  in  vain.  For  I  delivered  unto 
you  first  of  all  that  which  also  I  received, 
how  that  Christ  died  for  our  sins  according 

4  to  the  scriptures  ;  and  that  he  was  buried; 
and  that  he  hath  been  raised  on  the  third 

5  day  according  to  the  scriptures ;  and  that 
he  appeared  to  Cephas ;  then  to  the  twelve ; 

6  then  he  appeared  to  above  five  hundred 
brethren  at  once,  of  whom  the  greater 
part  remain  until  now,  but  some  are  fallen 

7  asleep;  then  he  appeared  to  James;  then 

8  to  all  the  apostles  ;  and  last  of  all,  as  unto 
one  born  out  of  due  time,  he  appeared  to 

9  me  also.  For  I  am  the  least  of  the  apos- 
tles, that  am  not  meet  to  be  called  an 
apostle,  because  I  persecuted  the  church 

10  of  God.  But  by  the  grace  of  God  I  am 
what  I  am  :  and  his  grace  which  was 
bestowed  upon  me  was  not  found'*  vain; 
but  I  laboured  more  abundantly  than  they 
all :  yet  not  I,  but  the  grace  of  God  which 

11  was  with  me.  Whether  then  it  be  I  or 
they,  so  we  preach,  and  so  ye  believed. 

12  Now  if  Christ  is  Y>reached  that  he  hath 
been  raised  from  the  dead,  how  say  some 
among  you  that  there  is  no  resurrection 

13  of  the  dead  ?  But  if  there  is  no  resur- 
rection of  the  dead,  neither  hath  Christ 

14  been  raised :  and  if  Christ  hath  not  been 
raised,  then  is  our  preaching  *vain,  *your 

15  faith  also  is  *  vain.  Yea,  and  we  are 
f oimd  false  witnesses  of  God ;  because  we 
witnessed  of  God  that  he  raised  up ''  Christ : 
whom  he  raised  not  up,  if  so  be  that  the 

16  dead  are  not  raised.  For  if  the  dead  are 
not  raised,  neither  hath  Christ  been  raised,: 

17  and  if  Christ  hath  not  been  raised,  your 
faith  is  vain  ;  ye  are  yet  in  your  sins. 


1  Or,  saved,  if  ye  hold  fast  what  I  preached  unto  you,  evvept,  etc.    ^  Gr.  rinth  what  word.    ^  Or,  without  cause. 
*  Or,  void.     5  Some  ancient  authorities  read  our.    "  Gr.  the  Christ. 

The  apostle  treats  of  the  resurrection,  regarding  which  the  Corinthian  church  had  e\idently  been  wronglj"  taught 
by  the  false  teachers.     He  shows  them  he  is  about  to  teach  nothing  new,  but  recalls  to  them  his  former  instruction. 

3.  First  of  all.  Rather,  "  especially,"  or,  "  as  among  the  most  important  truths."  Died  for  our  sins.  Died 
in  behalf  of  our  sins ;  that  is,  to  remove  them. 

5.  Then  to  the  twelve.  The  apostles  at  that  time  numbered  only  eleven ;  but  they  are  here  called  by  the  name 
applicable  to  their  full  number,  by  a  very  common  usage.  For  the  order  of  these  appearances  of  Christ  after  the 
resurrection,  see  note  at  the  close  of  Matthew's  Gospel. 

8.  As  vmto  one  born  oat  of  due  time.  Literally,  "  as  to  the  abortion ; "  that  is,  as  to  an  abortion  among 
full  births.  The  reason  for  his  giving  himself  this  name  is  found  in  the  next  verse.  He  fell  himself  to  be  the  least 
of  the  apostles. 

11.  .So  we.    All  the  apostles. 

13.  Christ's  resurrection  is  treated  throughout  as  the  resurrection  of  a  man.  His  resurrection  proves  man's 
resurrection;  and,  rice  versa,  his  non-resurrection  would  prove  man's  non-resurrection. 

14.  Our  preaching  —  your  faith.  Both  are  empty,  have  no  contents,  if  Christ  is  not  risen.  The  faith  and 
preaching  were  of  value  only  as  they  had  as  object  and  subject  a  Christ  who  had  e.\hausted  death's  power,  a-id 
triumphed  over  him. 

15.  Referring  to  the  preaching.    The  preaching  is  vain,  and  the  preacher  is  false. 

17.  Referring  to  the  faith.    The  faith  is  vain,  and  the  believer  is  still  under  condemnation. 


The  necessity  of 


I.    CORTXTIITAXS,    XV. 


the  resnrrectioiL 


18  Then  they  also  which  are  fallen  asleep  in 
Christ  are  perished. 

19  If  in  tliis  life  only  we  have  hope  in  Christ, 
we  are  of  all  nu-n  inosi'iniscrable. 

20  But  now  is  (  hrist  liscii  from  the  dead,  (tnd 
become  the  first iruiis  ot  iIh'ih  that  slept. 

21  For  since  by  man  rKine  death,  by  man  came 
also  the  resurrection  of  the  dead. 

22  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive. 

2o  lint  every  man  in  his  own  order:  Christ  the 
firstfruits;  afterward  they  that  are  Christ's  at  his 
coming. 

24  Tlien  comet h  the  end,  when  he  shall  have 
delivered  up  the  kingdom  to  God,  even  the  Father; 
when  he  shall  have  put  down  all  rule  and  all 
authority  and  power. 

25  For  lie  nmst  reign,  till  he  hath  put  all  enemies 
under  his  feet. 

26  The  last  enemy  that  shall  be  destroyed  is  death. 

27  For  he  hath  put  all  things  under  his  feet. 
But  when  he  saith  all  things  are  put  under  hbn, 
it  ix  manifest  that  he  is  excepted,  which  did  put 
all  things  under  him. 

28  And  when  all  things  shall  be  subdued  unto 
him,  then  shall  the  Son  also  himself  be  subject 
unto  him  that  put  all  things  under  him,  that  God 
may  be  all  in  all. 

29  Else  what  shall  they  do  which  are  baptized 
for  the  dead,  if  the  dead  rise  not  at  all  ?  why  are 
they  then  baptized  for  the  dead  ? 

30  And  why  stand  we  in  jeopardy  every  hour  ? 

31  I  protest  by  your  rejoicing  which  I  have  in 
Christ  Jesus  our  Lord,  I  die  daily. 

32  If  after  the  manner  of  men  I  have  fought 
with  beasts  at  Ephesus,  what  advantageth  it  me, 
if  the  dead  rise  not  ?  let  us  eat  and  drink;  for  to- 
morrow we  die. 


33 


Then  they  also  which  are  fallen  asleep  in 
Christ  have  i)erished.  i  If  in  this  life 
only  we  have  hoped  in  Christ,  we  are  of 
all  men  most  pitiable. 

But  now  hath  Christ  been  raised  from 
the  dead,  the  firstfruits  of  them  that  are 
asleep.  For  since  by  man  came  death,  by 
man  came  also  the  resurrection  of  the 
dead.  For  as  in  Adam  all  die,  so  also  in 
■■^  Christ  shall  all  be  made  alive.  But  each 
in  his  own  order:  Christ  the  firstfruits; 
then  they  that  are  Christ's,  at  his  '^  coming. 
Then  conieth  the  end,  when  he  shall  de- 
liver up  the  kingdom  to  •'God,  even  the 
Father;  when  he  shall  have  abolished  all 
rule  and  all  authority  and  power.  For  he 
must  reign,  till  he  hath  put  all  his  enemies 
under  his  feet.  The  last  enemy  that  shall 
be  abolished  is  death.  For,  He  put  all 
things  in  subjection  under  his  feet.  ^  But 
when  he  saith.  All  things  are  put  in  sub- 
jection, it  is  evident  that  he  is  excepted 
who  did  subject  all  things  unto  him.  And 
when  all  things  have  been  subjected  mito 
him,  then  shall  the  !Son  also  himself  be 
subjected  to  him  that  did  subject  all  things 
unto  him,  that  God  may  be  all  in  all. 

Else  what  shall  they  do  which  are  bai>- 
tized  for  the  dead  ?  If  the  dead  are  not 
raised  at  all,  why  then  are  they  baptized 
for  them  ?  why  do  we  also  stand  in  jeop- 
ardy every  hour  ?  I  protest  by  ^  that 
glorying  in  you,  brethren,  which  I  have 
in  Christ  Jesus  our  Lord,  I  die  daily.  If 
after  the  manner  of  men  I  fought  with 
beasts  at  Ephesus,  ^  what  doth  it  profit 
me  ?  If  -the  dead  are  not  raised,  let  us 
eat  and  drink,  for  to-morrow  we  die.    Be 


1  Or,  //  ire  hare,  only  ho/ieil  in  C'/iri-st  hi  this  life.  -  Gr.  the  Christ.  3  Gr.  presence.  *  Gr.  the  God  and  Father. 
=  Or,  But  when  he  sIkiII  have  saiil,  All  ihiiiys  are  put  in  subjection  {evidently  excepting  him  that  did  subject 
all  things  unto  him),  when,  1  nay,  all  things,  etc.  «  Or,  your  glorying.  ^  Or,  ichat  doth  it  projit  me,  if  the 
dead  are  7iot  raised  t     Let  us  eat,  etc. 

18.  Have  perished.     Death's  power  has  continued  to  be  paramount. 

19.  Of  all  men  must  pitiable,  because  doomed  to  fall  iuto  the  everlasting  condemnation  from  the  loftiest 
height  of  hope. 

20.  But  now,  80  far  from  such  a  doctrine  of  no  resurrection  being  true,  Itath  Christ  been  raised  from  the 
dead.  Firstfruits.  Christ  was  the  first  to  rise  from  the  grave  into  permanent  bodily  life.  Enoch  and  Elijah  had 
no  graves,  and  Lazarus  and  others  who  were  raised  from  death  to  life  died  again. 

2'i.  All  be  made  alive.  The  "all  "  may  refer  only  to  Christians,  of  whom  the  discourse  is.  As,  however, 
the  "  all  "  in  the  Mrst  clause  refers  to  the  whole  race,  it  seems  best  to  regard  this  second  "  all  "  as  equally  inclusive. 
Christ's  resurrection  is,  then,  the  pledge,  not  only  of  the  resurrection  of  the  just,  but  of  the  resurrection  of  the  unjust. 
The  original  condemnation,  which  doomed  the  body  to  permanent  dissolution,  is  cancelled  for  the  unjust.  They  are 
to  be  eternally  punished  in  body  and  soul  (Malt.  10:28)  /or  rejecting  Christ.  So  he  is  the  Saviour  of  «;/' men, 
specially  of  those  that  believe  (1  Tim.  4: 10). 

3.3.  Each  ill  his  own  order.  A  military  metaphor.  "Each  in  his  own  division  or  battalion."  Then  they 
that  are  Christ's.     Yet  in  exact  order,  "  each  in  his  own  battalion." 

24.  The  end.  Not  the  end  of  the  resurrection,  in  the  resurrection  of  the  unjust.  They  are  omitted  in  these 
details.  The  subject  i»  tha  resurrection  of  the  just.  The  "  end  "  is  the  end  of  the  mediatorial  kingship  of  Christ, 
which  began  when  sin  came  into  the  world,  and  will  end  when  sin  is  finally  conquered,  and  all  questions  concerning 
it  everlastingly  settled.  All  rule  and  all  authority  and  power.  The  next  verse  shows  thaf  these  words  refer 
to  the  false  and  evil  forces  of  the  universe. 

2o.  Ps.  110:1. 

26.  Death,  the  cause  of  change,  being  destroyed,  all  tliincs  thcTicoforward  will  remain  unchanged. 

27.  For,  He  (the  Father)  put  all  thiiiRs  in  siib.io<tit>n  under  his  (man's;  i.e.,  Clirists)  feet  (see  Ps. 
IDS: 6).  But  when  he  (the  Father)  saith.  All  thiiig:s  ar«'  put  in  subjection  (to  the  Sou),  it  is  evident  that 
he  (the  Father)  is  excepted  wlio  <li<l  subject  all  things  unto  hiin  (the  Son). 

28.  When  all  things  have  been  subjected  unto  him.  Unto  Christ.  Then  shall  the  Son  also 
himself  be  subjected  to  him  (the  Father).  Bee  verse  24.  The  Trinity  will  take  on  (so  to  speak)  its  normal 
character,  the  mediatorial  prominence  of  the  Son  ceasing.     Of  course,  a  mystery  is  here  involved. 

29.  Baptized  for  the  dead.  Baptized  with  respect  to  the  dead,  with  a  view  to  the  condition  and  society  of  the 
dead.  Christians  receive  baptism  as  the  mark  of  their  new  and  eternal  life,  which  has  its  development  and  power 
after  the  body's  death.  Heing  baptized  with  that  view,  what  becomes  of  their  baptism  if  there  is  no  resurrection, 
and  hence  no  life  of  salvation?  Receiving  baptism  in  the  place  of  a  dead  person  became  an  error  in  the  church  after 
the  apostle's  day.     The  allusion  here  cannot  be  to  that. 

32.  If  after  the  manner  of  men.    If  merely  in  a  human  way,  for  human  ends.    I  fought  with  beasts  at 


The  manner  of 


T.    CORIXTIITAXS,    XV 


the  resurrection. 


88  Be  not  deceived  :  evil  communications  cor- 
rupt good  manners. 

84  Awake  to  righteousness,  and  sin  not  ;  for 
some  have  not  the  knowledge  of  God  :  I  speak 
this  to  your  sliame. 

85  liut  some  man  will  say,  How  are  the  dead 
raised  up  ?  and  with  what  body  do  they  come  ? 

8t)  T/ion  fool,  that  which  thou  so  west  is  not 
quickened,  except  it  die: 

87  And  that  whicli  thou  sowest,  thou  sowest 
not  that  body  that  shall  be,  but  bare  grain,  it  may 
chance  of  wheat,  or  of  some  other  (/ruin  : 

88  But  Go. I  giveth  it  a  body  as  it  hath  pleased 
him,  and  to  every  seed  his  own  body. 

89  All  flesh  is  not  the  same  flesh:  but  there  is 
one  kind  of  flesh  of  men,  another  flesh  of  beasts, 
another  of  fishes,  and  another  of  birds. 

40  There  are  also  celestial  bodies,  and  bodies 
terrestrial  :  but  the  glory  of  the  celestial  is  one, 
and  the  glory  of  the  terrestrial  is  another. 

41  There  ix  one  glory  of  the  sun,  and  another 
glory  of  the  moon,  and  another  glory  of  the  stars: 
for  one  star  differeth  from  another  star  in  glory. 

42  So  also  is  the  resurrection  of  the  dead.  It  is 
sown  in  corruption;  it  is  raised  in  incorruption : 

48  It  is  sown  in  dishonour;  it  is  raised  in  glory: 
it  is  sown  in  weakness;  it  is  raised  in  power: 

44  It  is  sown  a  natm-al  body;  it  is  raised  a 
spiritual  body.  There  is  a  natural  body,  and  there 
is  a  spiritual  body. 

45  And  so  it  is  written,  The  first  man  Adam 
was  made  a  living  soul;  the  last  Adam  was  made 
a  quickening  spirit. 

46  Howbeit  that  was  not  first  which  is  spiritual, 
but  that  which  is  natural  ;  and  afterward  that 
which  is  spiritual. 


not  deceived :  Evil  company  doth  corrupt 

34  good  manners,  i  Awake  up  righteously, 
and  sin  not;  for  some  have  no  knowledge 
of  God  :  I  speak  this  to  move  you  to 
shame. 

35  But  some  one  will  say,  How  are  the 
dead  raised  *?   and  with  what  manner  of 

.80  body  do  they  come?  Tiiou  foolish  one, 
that   which  thou  thyself    sowest    is   not 

37  quickened,  except  it  die :  and  that  which 
thou  sowest,  thou  sowest  not  the  body 
that  shall  be,  but  a  bare  grain,  it  may 
chance  of  wheat,  or  of  some  other  kind  ; 

38  but  God  giveth  it  a  body  even  as  it  pleased 
him,  and  to  each  seed  a  body  of  its  own. 

39  All  flesh  is  not  the  same  flesh:  but  there 
is  one  flesh  of  men,  and  another  flesh  of 
beasts,  and  another   flesh  of   binls,  ami 

40  another  of  fishes.  There  are  also  celestial 
bodies,  and  bodies  terrestrial  :  but  the 
glory  of  the  celestial  is  one,  and  the  ylory 

41  of  the  terrestrial  is  another.  There  is 
one  glory  of  the  sun,  and  another  glory  of 
the  moon,  and  another  glory  of  the  stars ; 
for  one  star  differeth  from   another  star 

42  in  glory.  So  also  is  the  resurrection  of 
the  dead.     It  is  sown  in  corruption;  it  is 

43  raised  in  incorruption :  it  is  sown  in  dis- 
honour; it  is  raised  in  glory:   it  is  sown 

44  in  weakness  ;  it  is  raised  in  power :  it 
is  sown  a  natural  body;  it  is  raised  a 
spiritual    body.      If    there   is    a    natural 

45  body,  there  is  also  a  spiritual  body.  So 
also  it  is  written,  The  first  man  Adam 
became  a  living  soul.      The  last  Adam 

46  became    a    life-giving    spirit.       Howbeit 


1  Gr.  Awake  out  of  drunkenness  righteously. 


Ephesus.  Figurative  language,  referring  to  the  scenes  described  in  Acts  19  :  23-41,  and  others,  perhaps,  like  those. 
Let  us  eat  and  drink,  for  to-morrow  we  die.  Quoted  from  Isa.  22 :  13,  wheie  they  are  the  woids  of  the 
persistent  sinners  who  refuse  to  bow  beneath  God's  judgments. 

33.  Evil  company  doth  corrupt  good  manners.     A  quotation  from  the  Greek  poet  Menander. 

34.  Righteously.  According  to  righteousness.  The  Old  Version,  "  Awalie  to  righteousness,"  really  gives 
the  sense.    Sin  not  by  denying  the  resurrection,  and  so  destroying  the  gospel. 

35.  Do  they  come  to  the  resurrection. 

36-38.  The  resurrection  body  is  no  more  the  same  with  the  earthly  body  than  is  the  stalk  Ihe  same  with  the 
eeed.     God  gives  the  grain  a  body,  and  so  God  gives  our  earthly  body  a  spiritual  body. 

39.  Having  answered  ttie  objection  which  proceeds  from  a  consideration  of  the  atoms  of  the  bodj',  he  now  replies 
to  the  false  premise  that  there  is  only  one  kind  of  flesh. 

40.  Celestial  bodies.  Sun,  moon,  and  stars,  as  given  in  the  next  verse.  We  are  not  obliged  to  think  of  the 
bodies  of  intelligent  beings,  as  some  would  have  it.  The  word  "  bodies  "  was  used  for  inanimate  tbings  long  before 
Paul's  time.  From  the  different  kinds  of  flesh,  the  apostle  naturally  turns  to  the  differences  in  other  objects  of 
nature,  both  as  to  their  essential  character  and  their  glory.  These  differences  suggest  a  wide  margin  of  thought  as 
regards  the  character  and  glory  of  the  resurrection  body. 

41.  And  another  glory  of  the  stars ;  and  not  only  these  differences  between  sun,  moon,  and  stars,  but  the 
stars  themselves  differ  from  one  another  in  glory. 

42.  So  also  is  the  resurrection  of  the  dead.  A  loose  way  of  saying,  "The  same  fact  of  difference  in 
character  and  glory  is  found  in  our  bodies  as  they  are  now,  and  as  they  are  at  the  resurrection."  42-44.  It  is 
sown.  Either  impersonal,  "  there  is  a  sowing,"  or  "it"  for  "  the  body,"  "  the  body  is  sown."  Corruption,  dis- 
honor, weakness,  and  a  psychical  (natural)  domination,  are  the  four  characteristics  of  our  present  bodies  as  com- 
pared with  the  resurrection  bodies.  The  material  becomes  corrupt  (disintegrates),  we  turn  from  the  sight,  and 
the  once  living  body  is  utterly  impotent.  Natural.  Literally,  "  psychical."  The  body  is  subject  and  fitted  to 
the  "  psyche,"  or  lower  earthly  soul,  —  the  kind  of  soul  which  it  has  in  common  with  the  brute  animals.  Spir- 
itual. The  spiritual  body  is  subject  and  fitted  to  the  higher  heavenly  soul,  or  spirit  of  man,  which  is  allied  to 
God.     Both  natural  and  spiritual  bodies  are  material,  although  the  glory  of  the  one  far  exceeds  that  of  the  other. 

45.  Gen.  2:7.  A  living  soul  (Heb.  "  N^eplesh  hayah"  ).  The  same  expression  is  used  of  the  brute  animals. 
The  spiritual  body  is  here  shown  to  be  a  gift  from  Christ  as  a  substitute  for  our  natural  body  corrupted  by  sin.  In 
Adam  the  animal  life  was  paramount  at  his  creation.  In  Christ  the  spiritual  life  was  paramount:  and,  at  his  resur- 
rection, his  body  was  wholly  adapted  to  this  spiritual  life.  The  contrast  is  given  here  to  illustrate  the  difference 
between  a  natural  (psychical)  and  spiritual  body.  But  an  additional  fact  is  given.  It  is  not  said,  "  The  last  Adam 
became  a  living  spirit,"  which  was  all  the  contrast  needed,  but  "a  life-gtring  siiirit,"  which  shows  that  not  only  he 
thus  had  a  pneumatic  or  spiritual  body,  but  also  to  all  his  own  he  gave  such  bodies.  They  were  part  of  the  eternal 
life  which  he  bestowed. 


The  manner  of 


I.    CORIXTIIIAXS,    XV 


the  resurrection. 


47  The  first  man  ?.s  of  tho  oarth,  earthy  :  the 
second  man  is  the  Lord  from  heaven. 

48  As  is  the  earthy,  such  arc  they  also  that  are 
earthy:  and  as  is  the  heavenly,  such  are  they  also 
that  are  heavenly. 

40  And  as  we  have  borne  the  image  of  the 
earthy,  -we  shall  also  bear  the  image  of  the  heav- 
enly. 

50  Xow  this  I  say,  brethren,  that  flesh  and  blood 
cannot  inherit  the  kingdom  of  God;  neither  doth 
corruption  inherit  incorruption. 

51  Behold,  I  shew  you  a  mystery;  "We  shall  not 
all  sleep,  but  we  shall  all  be  changed, 

.5"i  In  a  moment,  in  the  twinkling  of  an  eye,  at 
the  last  trump:  for  the  trumpet  shall  sound,  and 
the  dead  shall  be  raised  incorruptible,  and  we 
shall  be  changed. 

5:3  For  this  corruptible  must  put  on  incorrup- 
tion, and  this  mortal  must  put  on  immortality. 

54  So  when  this  corruptible  shall  have  put  on 
incorruption,  and  this  mortal  shall  have  put  on 
immortality,  then  shall  be  brought  to  pass  the 
saying  that  is  written,  Death  is  swallowed  up  in 
victory. 

55  O  death,  where  is  thy  sting  ?  O  grave,  where 
is  thy  victory  ? 

50  The  sting  of  death  is  sin;  and  the  strength 
of  sin  is  the  law. 

57  But  thanks  he  to  God,  which  giveth  us  the 
victory  through  our  Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye  sted- 
fast.  vuimoveable,  always  abounding  in  the  work 
of  the  Lord,  forasmuch  as  ye  know  that  yom- 
labour  is  not  in  vain  in  the  I^ord. 


that   is   not   first  which  is  spiritual,  but 
that  which  is  natural ;  then  that  which  is 

47  spiritual.     The  first  man  is  of  the  earth, 

48  earthy:  the  second  man  is  of  heaven.  As 
is  the  earthy,  such  are  they  also  that  are 
earthy:  and  as  is  the  heavenly,  such  are 

49  they  also  that  are  heavenly.  And  as  we 
have  born  the  image  of  the  earthy,  ^  we 
shall  also  bear  the  image  of  the  heavenly. 

50  Now  this  I  say,  brctluvn.  that  flesh  and 
blood  cannot  inherit  the  kingdom  of  God; 
neither  doth  corruption  inherit  incorrup- 

51  tion.  Behold,  I  tell  you  a  mystery:  We 
shall  not  ail   sleep,  but  we  shall  all   be 

52  changed,  in  a  moment,  in  the  twinkling 
of  an  eye,  at  the  last  trump  :  for  the 
trumpet  shall  sound,  and  the  dead  shall 
be  raised   incorruptible,  and  we  shall  be 

53  changed.  For  this  corruptible  must  put 
on   incorruption,   and   this   mortal   must 

54  put  on  immortality.  But  when  -^this  cor- 
ruptible shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immor- 
tality, then  shall  come  to  pass  the  saying 
that  is  written.  Death  is  swallowed  up  ^  in 

55  victory.     O  death,  where  is  thy  victory  ? 

56  O  death,  where  is  thy  sting  ?  The  sting  of 
death  is  sin ;  and  the  power  of  sin  is  the 

57  law :  but  thanks  be  to  God,  which  giveth 
us   the  victory   through  our  Lord  Jesus 

58  Christ.  AVherefore,  my  beloved  brethren, 
be  ye  stedfast,  unmoveable,  always  abound- 
ing in  the  work  of  the  Lord,  forasnuich 
as  ye  know  that  your  labour  is  not  *  vain 
in  the  Lord, 


1  Many  ancient  authorities  read  let  us  also  bear.    ^  Many  ancient  authorities  omit  this  corruptible  shall  have  put  on 
incorruption,  and.    ^  Or,  victoriously.  *    Or,  void. 

47.  The  second  man  is  of  lieaven,  and,  therefore,  without  corruption  (Ps.  16:10). 

49.  "We  shall  also  bear.  The  overwhehiiing  weight  of  authority  (manuscript,  versional,  and  patristic)  is  for 
"  let  us  also  bear  ;  "  the  apostle  turning  to  exhortation,  inasmuch  as  bearing  the  image  of  the  heavenly  is  not  simply 
having  hereafter  a  body  like  Christ's  glorified  body,  but  also  having  here  our  heavenly  citizenship  in  view  of  the 
future  glory. 

50.  Flesh  and  blood.  Our  natural  earthy  body.  The  receiver  will  be  conformed  in  dignity  to  the  thing 
received. 

51.  We  shall  not  all  sleep,  etc.  ("  sleep  "  is  euphemistic  for  "  die"  ).  This  seems  to  be  the  correct  rendering 
of  a  much  disputed  passage.  It  signifies  that  all  shall  undergo  the  change  from  the  earthly  to  the  heavenly  body  (a 
change  taking  place  at  the  last  day),  including  those  who  do  not  die,  being  on  the  earth  when  the  last  day  comes. 

52.  Trump  — trumpet.  There  is  no  reason  for  making  these  words  different.  The  last  trumpet  certainly 
does  not  signify  any  literal  sound.  It  means  (according  to  all  prophetic  language)  such  providences  as  will  call  the 
attention  of  the  whole  world  to  the  events  of  the  last  day. 

.53.  When  the  corruptible  has  put  on  incorruption,  it  is  no  longer  corruptible.  So,  when  the  mortal  has  put  on 
immortality,  it  is  no  longer  mortal. 

54,  55.  The  saying  that  is  written.     Isa.  25  : 8,  and  Hos.  13 :  14. 

50,  57.  Death's  whole  power  to  hurt  is  in  sin;  and  sin  arises  from  law,  because  sin  is  broken  law.  Now,  when 
Christ  for  us  suffers  for  the  broken  law,  and  puts  us  in  his  grace,  where  we  can  no  longer  be  amenable  to  law,  and, 
therefore,  cannot  (before  God)  sin  (see  1  John  3:9),  we  have  gained  the  victory  over  death  through  our  Lord  Jesus 
Christ. 

58.  "Wherefore.  Because  Christ  has  given  us  the  power  over  death.  Be  steadfast  to  immovability  in  faith, 
while  unceasingly  moving  iu  Christian  duty. 

The  Argument  of  this  Chapter.  — "Do  not  be  deceived  by  those  who  teach  that  there  is  no  resurrection;  for 
Christ  arose  from  the  dead,  and  his  resurrection  is  the  great  buttress  of  our  hopes.  In  like  manner  shall  he  raise  all 
his  saints  in  glorified,  spiritual  bodies;  and  thus  shall  we  triumph  over  dealh  and  the  grave.  From  this  doctrine 
be  encouraged  in  your  Christiau  life." 


Exhortations 


I.    CORIXTIIIAXS,    XVI. 


and  salntations. 


CHAPTER    XVI. 

1.  He  exhorteth  them  to  relieve  the  want  of  the  hrethren  at  Jernsalem,     10,  Oommendeth  Timothy,  13.  and  after 
friendly  admonitions,  16.  shutteth  up  his  epistle  with  divers  salutations. 


1  XoAV  concerning  the  collection  for  the  saints, 
as  I  have  given  order  to  the  chiu'ches  of  Galatia, 
even  so  do  ye. 

2  Upon  the  first  day  of  the  week  let  every  one 
of  you  lay  by  him  in  store,  as  God  hath  prospered 
him,  that  there  be  no  gatherings  when  I  come. 

3  And  when  I  come,  whomsoever  ye  shall  ap- 
prove by  yoar  letters,  them  will  I  send  to  bring 
your  liberality  unto  Jerusalem. 

4  And  if  it  be  meet  that  I  go  also,  they  shall  go 
with  me. 

5  Now  I  will  come  unto  you,  when  I  shall  pass 
through  Macedonia :  for  I  do  pass  through  Mace- 
donia. 

6  And  it  may  be  that  I  will  abide,  yea,  and  win- 
ter with  you,  that  ye  may  bring  me  on  my  journey 
whithersoever  I  go. 

7  For  I  will  not  see  you  now  by  the  way;  but  I 
trust  to  tarry  a  while  with  you,  if  the  Lord  permit. 

8  But  I  will  tarry  at  Ephesus  until  Pentecost. 

9  For  a  great  door  and  effectual  is  opened  unto 
me,  and  thtn-e  are  many  adversaries. 

10  Now  if  Timotheus  come,  see  that  he  may  be 
with  you  without  fear:  for  he  worketh  the  work 
of  the  Lord,  as  I  also  do. 

11  Let  no  man  therefore  despise  him:  but  con- 
duct him  forth  in  peace,  that  he  may  come  unto 
me:  for  I  look  for  him  with  the  brethreii. 

12  As  touching  our  brother  Apollos,  I  greatly 
desired  him  to  come  unto  you  with  the  brethren : 
but  his  will  was  not  at  all  to  come  at  this  time; 
but  he  will  come  when  he  shall  have  convenient 
time. 

13  Watch  ye,  stand  fast  in  the  faith,  quit  you 
like  men,  be  strong. 


1  Now  concerning  the  collection  for  the 
saints,  as  I  gave  order  to  the  churches 

2  of  Galatia,  so  also  do  ye.  LTpon  the  first 
day  of  the  week  let  each  one  of  you  lay 
by  him  in  store,  as  he  may  prosper,  that 

8  no  collections  be  made  when  I  come.  And 
when  I  arrive,  ^  whomsoever  ye  shall  ap- 
prove by  letters,  them  will  I  send  to  carry 

4  your  bounty  unto  Jerusalem :  and  if  it  be 
meet  for  me  to  go  also,  they  shall  go  with 

5  me.  But  I  will  come  unto  you,  when  I 
shall  have  passed  through  Macedonia;  for 

6  I  do  pass  through  Macedonia ;  but  with 
you  it  may  be  that  I  shall  abide,  or  even 
winter,  that  ye  may  set  me  forward  on  my 

7  journey  whithersoever  I  go.  For  1  do  not 
wish  to  see  you  now  by  the  way;  for  I 
hope  to  tarry  a  while  with  you,  if  the  Loj-d 

8  permit.     But  I  will  tarry  at  Ephesus  until 

9  Pentecost ;  for  a  great  door  and  effectual 
is  opened  unto  me,  and  there  are  many 
adversaries. 

10  Now  if  Timothy  come,  see  that  he  be 
with  you  without   fear;   for  he  worketh 

11  the  work  of  the  Lord,  as  I  also  do :  let  no 
man  therefore  despise  him.  But  set  him 
forward  on  his  journey  in  peace,  that  he 
may  come  unto  me:  for  I  expect  him  with 

12  the  brethren.  But  as  touching  Apollos 
the  brother,  I  besought  him  much  to  come 
unto  you  with  the  brethren:  and  it  was 
not  at  all  -his  will  to  come  now;  but 
he  will  come  when  he  shall  have  oppor- 
tunity. 


Or,  ichomsoever  ye  shall  approve,  them  will  I  send  with  letters.    ^  Or,  God's  will  that  he  should  come  now. 


1.  The  collection  for  the  saints.  See  Rom.  15  :  26.  Gave  order  to  the  churches  of  Galatia.  Proba- 
bly when  he  last  visited  them,  or,  it  may  be,  by  some  of  the  brethren  going  from  Ephesus  thither. 

2.  The  first  day  of  the  week.  Evidently  kept  as  a  marked  day  for  Christian  activity.  Lay  hy  him.  Or, 
"lay  up  at  home."  As  he  may  prosper.  No  tithing.  Christian  proportion  in  giving  is  not  arithmetical,  but 
geometrical.  Yet  each  man  is  left  to  be  the  judge  of  his  own  proportion.  The  law  has  given  place  to  the  gospel. 
The  words  are,  strictly,  "  whatever  he  may  be  prospered  in."  This  is  far  beyond  tithing.  That  no  collections 
be  uiacle  when  I  come.     The  many  collections  made  the  one  collection  (verse  1). 

3.  By  letters.  These  words  belong  to  the  following  clause,  "  them  will  I  send  with  letters."  The  Corinthians 
would  choose  them,  and  Paul  would  give  them  the  necessary  credentials.  Bounty.  Literally,  "  grace,"  or  "  favor." 
Abstract  for  concrete. 

4.  And  if  it  be  meet,  through  circumstances  then  appearing.  It  is  not,  "  if  the  collection  be  worthy  of  my 
pwing  too  "  (that  would  require  a  feminine  adjective) ;  but  the  phrase  is  impersonal,  "  if  it  be  worthy  of  my  going 
too;  "  i.e.,  as  in  our  text,  "  if  it  be  meet  for  me  to  go  too." 

5.  I  do  pass  through  Macedonia.    That  is,  "I  am  going  to  pass  through  Macedonia." 

6.  I  shall  abide,  and  not  merely  pass  through.  That  ye  may  set  me  forward.  A  long  slay  brought  the 
pleasant  reward  of  an  escort  in  leaving. 

7.  By  the  way.    In  a  flying  visit. 

8.  Pentecost  occurred  about  the  end  of  May. 

9.  A  great  door  and  effectual.  The  latter  adjective  abandons  the  figure,  or  we  must  supply  an  ellipsis.  A 
great  door  (hence  opening  into  a  great  house  or  field)  is  opened;  and  the  work  within  is  one  that  demands  activity, 
.ind  promises  results ;  but  there  are  many  who  resist  my  entrance. 

10.  Without  fear,  for  he  is  young. 

11.  For  I  expect  him,  etc.  Paul,  when  writing,  was  expecting  Timothy  to  arrive  with  certain  brethren  at 
Ephesus.  He  had  sent  Timothy  to  Macedonia  and  to  Corinth  (Acts  19  .-22;  1  Cor.  4:17),  in  which  latter  place  he 
was  to  act  as  Paul's  second  self  in  correcting  the  errors  of  that  church.  Before  Paul  wrote  the  second  epistle, 
Timothy  had  returned  to  him  (2  Cor.  1:1). 

la.  Apollos.  Acts  18:24.  To  come  unto  you  with  the  brethren.  To  go  to  Corinth  with  the  brethren 
who  were  going  to  take  this  letter.    Apollos  was  (or  liad  been)  with  Paul  at  Ephesus. 


Exhortations 


I.    CORIXTIIIAXS,    XVI. 


and  salutations. 


14  Let  all  your  things  be  done  with  charity. 

15  I  beseech  you,  brethren,  (ye  know  tlie  house 
of  Stephanas,  that  it  is  the  lirstfruits  of  Achaia, 
and  that  they  have  addicted  themselves  to  the 
ministry  of  the  saints, ) 

1(5  That  ye  submit  yourselves  imto  such,  and  to 
every  one  that  helpeth  with  us,  and  laboureth. 

17  I  am  glad  of  the  coming  of  Stephanas  and 
Foitunatus "  and  Achaicus:  for  that  which  was 
lacking  on  your  part  they  have  supplied. 

18  For  they  have  refreslied  my  spirit  and  your's: 
therefore  acknowledge  ye  them  that  are  such. 

19  The  churches  "of  Asia  salute  you.  Aquila 
and  Priscilla  salute  you  much  in  the  Lord,  with 
the  church  that  is  in  their  house. 

20  All  the  brethren  greet  you.  Greet  ye  one 
another  with  an  holy  kiss. 

21  The  salutation  of  me  Paul  with  mine  own 
hand. 

22  If  any  man  love  not  the  Lord  Jesus  Christ, 
let  him  be  Anathema  Maran-atha. 

2o  The  grace  of  our  Lord  Jesus  Christ  he  with 
you. 

24  My  love  be  with  you  all  in  Christ  Jesus. 
Amen. 

IT  The  first  epixUe  to  the  Corinthians  was  written  from 
Philippl  by  Stephanas,  and  Korlunatus,  and  Achaicus, 
and  Timotheus. 


18  Watch  ye,  stand  fast  in  the  faith,  quit 

14  you  like  men,  be  strong.  Let  all  that  ye 
do  be  done  in  love, 

15  Now  I  beseech  you,  brethren  (ye  know 
the  house  of  Stephanas,  that  it  is  tlie  first- 
fruits  of  Achaia,  and  that  they  have  set 
themselves  to  minister  unto  the  saints), 

10  that  ye  also  be  in  subjection  imto  such, 
and  to  every  one  that  helpeth  in  the  work 

17  and  laboureth.  And  1  rejoice  at  the 
1  coming  of  Stephanas  and  Fortunatus 
and  Achaicus:  for  that  which  was  lacking 

IS  on  your  part  they  supplied.  For  they 
refreshed  my  spirit  and  yours:  acknowl- 
edge ye  therefore  them  that  are  such. 

19  The  churches  of  Asia  salute  you.  Aquila 
and  Prisca  salute  you  much  in  the  Lord, 
with   the  church  that  is  in  their  house. 

20  All  the  brethren  salute  you.  Salute  one 
another  with  a  holy  kiss. 

21  The  salutation  of  me  Paul  with  mine 

22  own  hand.  If  any  man  loveth  not  the 
Lord,  let  him  be  anathema.    ^  Maran  atlia. 

23  The  grace  of   the   Lord  Jesus  Christ  be 

24  with  you.  My  love  be  with  you  all  in 
Christ  Jesus.     Amen. 


Gr.  preseyice.    ^  That  is,  Our  Lord  cometh. 


13,  14.  An  interjected  entreaty  to  watchful  steadiness  and  manly  strength  in  the  faith,  with  prevailing  Christian 
love.  This  interjected  entreaty  was,  probably,  caused  by  the  reference  to  ApoUos,  who  was  one  whose  name  the 
Corinthians  had  used  for  the  designation  of  a  faction. (chap.  1 .12). 

17.  Stephanas  and  Fortunatus  and  Achaicus  were  the  committee  who  brought  the  account  of  the  Corin- 
thian church  to  Paul,  with  a  request  for  his  coming;  and  it  is  they  who  take  his  epistle  back.  That  which  was 
lacking  on  your  part.  That  which  remained  to  complete  your  work,  — the  carrying  your  message  and  love. 
There  is  no  blame  in  this  for  a  lack  of  duty. 

19.  Aquila  and  Prisca.     Kom.  16  .  .3,  Acts  18  : 2. 

20.  With  a  holy  kiss.    The  Oriental  salutation  between  those  of  the  same  sex  (Rom.  16:16). 

31.  Paul  writes  here  with  his  own  hand,  the  epistle  in  general  being  written  by  an  amanuensis  (see  Rom. 
16:22). 

23.  Anathema.  Greek  for  the  Hebrew  "  Herem,"  "  devoted  "  or  "  accursed."  Maran  atha.  Aramaic  for 
"our  Lord  cometh."  Paul  writes  it  in  Aramaic,  probably,  because  it  was  a  form  of  words  generally  used  with  a 
solemn  curse.    It  showed  that  the  anathema  referred  to  the  final  judgment. 


The  Argument  of  this  Chupttr* 
argumentative  connection. 


-This  chapter  is  composed  of  miscellaneous  charges  and  statements,  lacking 


THE   SECOND   EPISTLE   OF   PxVUL   THE   APOSTLE 


CORINTHIANS. 


^Tritten  the  same  year  with  the  First  Epistle,  on  receiving  good  news  of  the  Corinthian  church  from  Titus, 
whom  Paul  had  sent  as  a  special  messenger  to  them  after  he  had  sent  his  First  Epistle.  In  this  Epistle  he  commends 
their  obedience  to  his  First  Epistle,  and  vindicates  his  aposlleship. 


CHAPTER    I. 


The  apostle  encourageth  them  against  troubles,  by  the  comforts  and  deliverances  which  God  had  given  him, 
as  in  all  his  afflictions,  8.  so  particularly  in  his  late  danger  in  Asia,  12,  And  calling  both  his  own  conscience 
and  their's  to  witness  of  his  sincere  manner  of  preaching  the  immutable  truth  of  the  gospel,  15.  he  excuseth 
his  not  coming  to  them,  as  proceeding  not  of  lightness,  but  of  his  lenity  towards  them. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  will 
of  God.  and  Timothy  our  brother,  unto  the  church 
of  God  which  is  at  Corinth,  with  all  the  saints 
which  are  in  all  Achaia: 

2  Grace  be  to  you  and  peace  from  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 

3  Blessed  be  God,  even  the  Father  of  our  Lord 
Jesus  Christ,  the  Father  of  mercies,  and  the  God 
of  all  comfort; 

4  Who  comforteth  us  in  all  our  tribulation,  that 
we  may  be  able  to  comfort  them  which  are  in  any 
trouble,  by  the  comfort  wherewith  we  ourselves 
are  comforted  of  God. 

5  For  as  the  sufferings  of  Christ  abound  in  us, 
so  our  consolation  also  aboundeth  by  Christ. 

6  And  whether  we  be  afflicted,  it  /.s  for  your  con- 
solation and  salvation,  which  is  effectual  in  the 
enduring  of  the  same  sufferings  which  we  also 
suffer:  or  whether  we  be  comforted,  it  is  for  your 
consolation  and  salvation. 

7  And  our  hope  of  you  is  stedfast,  knowing, 
that  as  ye  are  partakers  of  the  sufferings,  so  shall 
ye  be  also  of  the  consolation. 

8  For  we  would  not,  brethren,  have  you  igno- 
rant of  our  trouble  which  came  to  us  in  Asia,  that 
we  were  pressed  out  of  measure,  above  strength, 
insomuch  that  we  despaired  even  of  life : 


1  Paul,  an  apostle  of  Christ  Jesus 
through  the  will  of  God,  and  Timothy  ^  our 
brother,  unto  the  church  of  God  which 
is  at  Corinth,  with  all  the  saints  which  are 

2  in  the  whole  of  Achaia:  Grace  to  you 
and  peace  from  God  our  Father  and  the 
Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mercies 

4  and  God  of  all  comfort ;  Avho  comforteth 
us  in  all  our  affliction,  that  we  may  be  able 
to  comfort  them  that  are  in  any  affliction,, 
through  the   comfort  wherewith  we  our- 

5  selves  are  comforted  of  God.  For  as  the 
sufferings  of  Christ  abound  unto  us,  even, 
so  our   comfort  also  aboundeth  through 

6  Christ.  But  whether  we  be  afflicted,  it  is 
for  your  comfort  and  salvation ;  or  whether- 
we  be  comforted,  it  is  for  your  comfort, 
which  worketh  in  the  patient  enduring  of 
the  same  sufferings  which  we  also  suffer : 

7  and  our  hope  for  you  is  stedfast:  knowing 
that,  as  ye  are  partakers  of  the  sufferings, 

8  so  also  are  ye  of  the  comfort.  For  we 
would  not  have  you  ignorant,  brethren, 
concerning  our  affliction  which  befell  us- 
in  Asia,  that  we  were  weighed  down  ex- 


1  Gr.  the  brother. 


I.  See  1  Cor.  1 :  1.  Timothy.  Acts  16:  1-3.  See  note  on  1  Cor.  16: 11.  Achaia,  though  once  the  name  of  a 
small  portion  of  Greece,  was,  in  the  Roman  times,  the  name  of  the  whole  country  as  a  Roman  province. 

3.  The  Father  of  mercies  aiul  God  of  all  comfort.  The  merciful  Father,  who  is  the  source  of  every 
comfort  the  soul  experiences.  Comfort.  This  word,  throughout  this  context  (verses  3-7),  means  rather  "  en- 
couragement,"  or  "  strengthening,"  than  "  comfort."  It  is  the  late  Latin  confortare,  and  not  connolare  {or  co7isolari). 
God  does  not  merely  soothe,  but  makes  the  heart  strong  under  trial. 

5.  The  sufferings  of  Christ.    Sufferings  endured  for  Christ's  sake. 

6.  And  salvation.  The  final  consummation  of  salvation.  AVliich  worketh.  Which  has  its  operation. 
Their  endurance  is  the  field  in  which  the  encouragement  works,  or  is  efficacious. 

7.  Our  hope  for  you.    Our  hope  that  you  will  be  encouraged  amid  suffering. 


Paul's  sincerity 


IT.    CORIXTIIIAXS,    I. 


in  preaching, 


9  But  we  had  the  sentence  of  death  in  ourselves, 
that  we  should  not  trust  in  ourselves,  but  in  God 
which  raiseth  the  dead : 

10  Who  ilolivered  us  from  so  great  a  death,  and 
doth  deliver:  in  whom  we  trust  that  he  will  yet 
deliver  us  ; 

11  Ye  also  helping  together  by  prayer  for  us, 
that  for  the  gift  bestoiced  upon  us  by  the  means  of 
many  persons  thanks  may  be  given  by  many  on  our 
behalf. 

12  For  our  rejoicing  is  this,  the  testimony  of  our 
conscience,  that  in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God, 
we  have  had  our  conversation  in  the  world,  and 
more  abundantly  to  you-ward. 

13  For  we  write  none  other  things  unto  you, 
than  what  ye  read  or  acknowledge ;  and  I  trust  ye 
shall  acknowledge  even  to  the  end ; 

14  As  also  ye  have  acknowledged  us  in  part, 
that  we  are  your  rejoicing,  even  as  ye  also  are  our's 
in  the  day  of  the  Lord  Jesus. 

15  And  in  this  confidence  I  was  minded  to  come 
unto  you  before,  that  ye  might  have  a  second 
benefit; 

16  And  to  pass  by  you  into  Macedonia,  and  to 
come  again  out  of  Macedonia  unto  you,  and  of 
you  to  be  brought  on  my  way  toward  Judtea. 

17  "When  I  therefore  was  thus  minded,  did  I  use 
lightness  ?  or  the  things  that  I  purpose,  do  I  pur- 
pose according  to  the  flesh,  that  with  me  there 
should  be  yea  yea,  and  nay  nay  ? 

18  But  as  God  is  true,  our  word  toward  you  was 
not  yea  and  nay. 

19  For  the  Son  of  God,  Jesus  Christ,  who  was 
preached  among  you  by  us,  even  by  me  and  Silva- 
nus  and  Timotheus,  was  not  yea  and  nay,  but  in 
him  was  yea 

20  For  all  the'  promises  of  God  in  him  are  yea, 
and  in  him  Amen,  unto  the  glory  of  God  by  us. 

21  Now  he  which  stablishetli  us  with  you  in 
Clu-ist,  and  hath  anointed  us,  is  God ; 


ceedingly,  beyond  our  power,  insomuch 
9  that  we  despaired  even  of  life :  i  yea,  we 
ourselves  have  had  the  ^answer  of  death 
within  ourselves,  that  we  should  not  trust 
in  ourselves,  but  in  God  which  raiseth  the 

10  dead  :  who  delivered  us  out  of  so  great  a 
death,  and  will  deliver:  on  whom  Me  have 
^set  our  hope  that  he  Mill  also  still  deliver 

11  us  ;  ye  also  helping  together  on  our  behalf 
by  your  supplication;  that,  for  the  gift 
bestOM-ed  upon  us  by  means  of  many, 
thanks  may  be  given  by  many  persons  on 
our  behalf, 

12  For  our  glorying  is  this,  the  testimony 
of  our  conscience,  that  in  holiness  and 
sincerity  of  God,  not  in  fleshly  Misdom  but 
in  the  grace  of  God,  Ave  behaved  ourselves 
in  the  Morld,  and  more  abundantly  to  you- 

13  ward.  For  M-e  write  none  other  things 
unto  you,  than  M'hat  ye  read  or  even  ac- 
knoM'ledge,  and  I  hope  ye  Mill  acknoMi- 

14  edge  unto  the  end:  as  also  ye  did  ac- 
knoM'ledge  us  in  part,  that  Me  are  your 
glorying,  even  as  ye  also  are  oiu-s,  in  the 
day  of  our  Lord  Jesus. 

15  And  in  this  confidence  I  M-as  minded  to 
come  before  unto  you,  that  ye  might  have 

16  a  second  ■*  benefit ;  and  by  you  to  pass  into 
Macedonia,  and  again  from  Macedonia  to 
come  unto  you,  and  of  you  to  be  set  for- 

17  Avard  on  my  journey  unto  Judiea.  When 
I  therefore  Avas  thus  minded,  did  I  shcAV 
fickleness  ?  or  the  things  that  I  purpose, 
do  I  purpose  according  to  the  flesh,  that 
with  me  there  should  be  the  yea  yea  and 

18  the  nay  nay  ?     But  as  God  is  faithful,  our 

19  word  toward  you  is  not  yea  and  nay.  For 
the  Son  of  God,  Jesus  Christ,  who  M^as 
preached  among  you  ^  by  us,  even  '^  by  me 
and  Silvanus  and  Timothy,  AA'as  not  yea 

20  and  nay,  but  in  him  is  yea.  For  hoAV  many 
soever  be  the  promises  of  God.  in  him  is 
the  yea:  AAiieref ore  also  through  him  is  the 
Amen,  unto  the  glory  of  GoU  through  us. 


1  Or, -hut  we  ourselves.    -  Or,  sentence.    3  Some  ancient  authorities  read  fiet  our  hope  ;  and  sUil  iciii.  he  deliver  us. 
*  Or,  grace.    Some  ancient  authorities  read  Joy.    ^  dr.  through. 

8.  We  despaired  even  of  life.  We  do  not  know  what  reference  is  here  made.  It  could  not  have  been  the 
trouble  about  Demetrius  (Acts  19  :  23-41). 

9.  The  answer  of  dea^h  within  ourselves.  To  any  question  put  bj'  us  to  ourselves  regarding  the  issue, 
the  answer  was,  "  Death."     Which  raiseth  the  dead,  and  eo  would  take  care  of  us,  even  though  we  died. 

10.  Still  deliver  us  in  any  future  trials. 

11 .  For  the  gift  of  deliverance  and  furtherance  in  the  work  bestowed  upon  us  by  means  of  the  prayers  of 
many,  thanks  may  be  g-iven  by  the  many  persons  who  prayed  on  our  behalf.  The  word  translated  "  per- 
sons "  is  always  used  for  "  faces"  or  "countenances  "  in  the  New  Testament,  as  in  the  classic  Cireek  generally.  It 
may  have  this  meaning  here,  referring  to  the  look  of  gratitude  on  each  countenance. 

18.  Sincerity  of  God.  Sincerity  derived  from  God,  as  grace  of  God  is  grace  coming  from  God.  Paul 
declares  his  holy  sincerity  in  this  declaration  of  his  love. 

1 3.  For  Ave  write  none  other  things  unto  you,  than  what  ye  read  in  the  scriptures,  or  even  acknowl- 
edge to  be  scripture  truth.  Paul  sincerely  loved  the  Corinthian  church,  and  yet  he  spoke  harshly  toward  them;  but 
they  would  see  that  all  he  said  was  right. 

14.  In  part.  Referring  to  those  among  them  who  regarded  Paul  Avith  affection  and  reverence.  Ye  also  are 
ours.    That  is,  by  anticipation.    In  the  day  of  our  Lord  Jesus.    The  day  of  judgment. 

15.  Benefit.  Gratification  or  advantage.  Paul's  first  visit  to  the  Corinthians,  Avhen  be  founded  the  church 
there,  is  described  in  Aces  18  :  1-18. 

18.  Paul  had  originally  intended  to  go  direct  from  Ephesus  to  Corinth,  then  to  Macedonia,  then  back  to  Corinth, 
and  then  to  .Tudaa;  but  circumstances  had  compelled  him  to  turn  his  two  proposed  visits  to  Corinth  into  one  after 
visiting  Macedonia.     In  place  of  the  omitted  visit,  he  sent  the  First  Epistle. 

17.  According  to  the  flesh.  According  to  human  customs,  full  of  trickery  and  deception.  The  yea  yea 
and  the  nay  nay.  Heady  contradictions  and  fickleness  in  Avord  and  act,  saying  yea  or  uay  hastily,  according  to 
convenience,  and  not  according  to  truth. 

19.  By  me  and  Silvanus  and  Timothy.  See  Acts  18:5.  Silvanus  is  Silas.  In  him  is  yea.  Tliat  is, 
truth,  and  the  fulfilment  of  promise. 

80.  In  him  (Christ)  is  the  yea,  the  fulfilment  of  every  promise.    Through  him  is  the  Amen.    Through 


Paul  sheweth  the  reaaon  why 


II.    CORIXTHIANS,    II. 


he  came  not  to  them. 


22  Who  hath  also  sealed  us,  and  given  the  ear- 
nest of  the  Spirit  in  our  hearts. 

23  Moreover  I  call  God  for  a  record  upon  my 
soul,  that  to  spare  you  I  came  not  as  yet  unto 
Corinth. 

24  Not  for  that  we  have  dominion  over  your 
faith,  hut  are  helpers  of  your  joy:  for  by  faith  ye 
stand. 


21  Now  he  that  stablisheth  us  with  you  i  in 

22  Christ,  and  anointed  us,  is  God  ;  -  who  also 
sealed  us,  and  gave  ns  the  earnest  of  the 
Spirit  in  our  hearts. 

23  But  I  call  God  for  a  witness  upon  my 
soul,  that  to  spare  you  I  forbare  to  come 

24  unto  Corinth.  Not  that  we  have  lordship 
over  your  faith,  but  are  helpers  of  yoiur 
joy:  for  by  '^ faith  ye  stand. 


Gr.  mto.    2  Or,  seeing  that  he  both  sealed  us.    ^  Or,  i/ou7-  faith. 


Christ  is  our  full  confidence  in  his  fulfilment  of  every  promise,  whence  we  say  "  Ameu  "  at  the  conclusion  of  prayer 
and  thanksgiving  (see  1  Cor.  14  :  16). 

22.  The  earnest  of  the  Spirit.    See  Rom.  8  :  16,  26. 

23.  He  had  given  up  his  first  intended  visit  in  hopes  of  hearing  better  things  of  thera  before  going. 

24.  His  use  of  the  word  "  spare,"  in  verse  23,  leads  him  to  soften  the  idea  of  authority.  He  would  not  interfere 
with  their  faith.  He  would  only  help  them  to  higher  spiritual  enjoyment.  By  faith  ye  stand.  Ye  do  not  stand  by 
my  lordship,  but  by  your  own  faith. 

The  Argitment  of  this  Chapter.  —  "  God  comforts  me  in  my  tribulations,  that  I  may  comfort  you  in  yours.  He 
desires  us  to  help  one  another,  and  so  we  rejoice  in  one  another's  spiritual  prosperity.  I  have  delayed  coming  to  you, 
not  from  anj'  lack  of  love,  or  fickleness  of  purpose,  but  only  that  I  might  not  have  to  come  and  exercise  severity 
among  you,  in  order  to  correct  the  errors,  and  edify  the  church." 


CHAPTER    II. 


1.  Having  shewed  the  reason  why  he  came  not  to  them,  6.  he  requireth  them  to  forgive  and  to  comfort  that 
excommunicated  person,  10.  even  as  himself  also  upon  his  true  repentance  had  forgiven  him,  12.  declaring 
withal  why  he  departed  from  Troas  to  Macedonia,  14,  and  the  happy  success  which  God  gave  to  his  preaching 
in  all  places. 


1  But  I  determined  this  with  myself,  that  I 
would  not  come  again  to  you  in  heaviness. 

2  For  if  I  make  you  sorry,  who  is  he  then  that 
maketh  me  glad,  but  the  same  which  is  made 
sorry  by  me '? 

3  And  I  wrote  this  same  unto  you,  lest,  when  I 
came,  I  should  have  sorrow  from  them  of  whom 
I  ought  to  rejoice;  having  confidence  in  you  all, 
that  my  joy  is  the  joy  of  you  all. 

4  For  out  of  much  affliction  and  anguish  of 
heart  I  wrote  unto  you  with  many  tears ;  not  that 
ye  should  be  grieved,  but  that  ye  might  know  the 
love  which  I  have  more  abundantly  unto  you. 

.5  But  if  any  have  caused  grief,  he  hath  not 
grieved  me,  but  in  part :  that  I  may  not  overcharge 
you  all. 

6  Sufficient  to  such  a  man  is  this  punishment, 
which  wiis  inflicted  of  many. 

7  So  that  contrariwise  ye  ought  rather  to  for- 
give him,  and  comfort  /;/;»,  lest  perhaps  such  a 
one  should  be  swallowed  up  with  overmuch  sor- 
row. 


1  1  But  I  determined  this  for  myself,  that 
I  would  not  come  again  to  you  with  sor- 

2  row.  For  if  I  make  you  sorry,  who  then 
is  he  that  maketh  me  glad,  but  he  that  is 

3  made  sorry  by  me?  And  I  wrote  this 
very  thing,  lest,  when  I  came,  I  should 
have  sorrow  from  them  of  whom  I  ought 
to  rejoice;  having  confidence  in  you  all, 

4  that  my  joy  is  the  joy  of  you  all.  For  out 
of  much  affliction  and  anguish  of  heart 
I  wrote  unto  you  with  many  tears;  not 
that  ye  should  be  made  sorry,  but  that  ye 
might  know  the  love  which  I  have  more 
abundantly  unto  you. 

5  But  if  any  hath  caused  sorrow,  he  hath 
caused  sorrow,  not  to  me,  but  in  part 
(that  I  press  not  too  heavily)  to  you  all. 

6  Sufficient  to  such  a  one  is  this  punish- 
ment which  was  inflicted  by  ^the  many; 

7  so  that  contrariwise  ye  should  ^  rather 
forgive  him  and  comfort  him,  lest  by  any 
means  such  a  one  should  be  swallowed  up 


1  Some  ancient  authorities  read  i^yir.     ^  Qr.  t./ie  more.    ^  Some  ancient  authorities  omit  ra^Af?'. 


2.  If  T  make  you  sorry.  As  my  coming  to  you  with  sorrow  would  do.  Thiit  the  "  with  sorrow,"  or  "  in 
sorrow,"  of  verse  1,  means  "  bringing  sorrow  for  you,"  cannot  be  supported.  It  was  Paul's  own  sorrow  which  would 
make  them  sorry,  as,  in  verse  3,  Paul's  own  joy  is  the  joy  of  them  all.  Who  tlien  is  he  tliat  uiaketh  me  glad  ? 
Paul  had  acknowledged  that  they  made  him  glad  (chap.  1  :  14). 

3.  I  wrote  this  very  thing.  The  letter  of  which  you  complain  that  it  came  when  /  ought  to  have  come. 
This  refers  to  the  First  Epistle. 

4.  I  wrote  my  ^'irst  Epistle  unto  you. 

5.  A  great  improvement  on  the  Old  Version,  which  did  not  recognize  the  force  of  aAAa.  In  part.  "  Partially," 
"  somewh.at,"  or  "  a  little."     The  reference  is  to  the  incestuous  person  (1  Cor.  5:1). 

0.  Punishment  which  was  inflicted  by  the  many.    The  extraordinary  physical  infliction  ordered  in  the 
First  Epistle,  and  carried  out  in  full  church-meeting  (1  Cor.  5  :  3-5). 
7.  Contrariwise  to  punishment.    Comfort.    Encourage. 


The  excommunicated 


11.    CORINTHIAXS,    TI. 


person  forgiven, 


8  Wherefore  I  beseech  you  that  ye  would  con- 
firm yoar  love  toward  him. 

5)  For  to  this  end  also  did  I  write,  that  I  might 
know  the  proof  of  you,  whether  ye  be  obedient  in 
all  things. 

10  To  whom  ye  forgive  any  thing,  I  forgive 
also:  for  if  I  forgave  any  thing,  to  whom  I  for- 
gave it.  for  your  sakes  forgave  I  it  in  the  person 
of  Christ; 

11  Lest  Satan  should  get  an  advantage  of  us: 
for  we  are  not  ignorant  of  his  devices. 

12  Furthermore,  when  I  came  to  Troas  to  jn-each 
Christ's  gospel,  and  a  door  was  opened  unto  me 
of  the  Lord, 

13  I  had  no  rest  in  my  spirit,  because  I  found 
not  Titus  my  brother:  but  taking  my  leave  of 
them,  I  went  from  thence  into  Macedonia. 

14  Now  thanks  be  imto  God,  which  always 
causeth  us  to  triumph  in  Christ,  and  maketh 
manifest  the  savour  of  his  knowledge  by  us  in 
every  place. 

15  For  we  are  unto  God  a  sweet  savour  of  Christ, 
in  them  that  are  saved,  and  in  them  that  perish: 

16  To  the  one  tve  are  the  savour  of  death  unto 
death;  and  to  the  other  the  savour  of  life  unto 
life.     And  who  is  sufficient  for  these  things  ? 

17  For  we  are  not  as  many,  which  corrupt  the 
word  of  God:  but  as  of  sincerity,  but  as  of  God, 
in  the  sight  of  God  speak  we  in  Christ. 


8  wath  his  overmuch  sorrow.  AVherefore  I 
beseech  you  to  confirm  your  love  toward 

9  him.  For  to  this  end  also  did  I  write, 
that  I  might  know  the  proof  of  you, 
1  whether  ye  are  obedient  in  all  things. 

10  But  to  whom  ye  forgive  any  thing.  I  for- 
give also:  for  what  1  also  have  forgiven, 
if  I  have  forgiven  any  thing,  for  your 
sakes  have  I  forgiven  it  in  the  "person  of 

11  Christ;  that  no  advantage  may  be  gained 
over  us  by  Satan :  for  we  are  not  ignorant 
of  his  devices. 

12  Now  when  I  came  to  Troas  for  the  gos- 
pel of  Christ,  and  when  a  door  was  oiiened 

13  unto  me  in  the  Lord,  I  had  no  relief  for 
my  spirit,  because  I  found  not  Titus  my 
brother:  but  taking  my  leave  of  them,  I 

14  went  forth  into  Macedonia.  But  thanks 
be  unto  God,  which  always  leadeth  us  in 
triumph  in  Christ,  and  maketh  manifest 
through  us  the  savom-  of  his  knowledge 

15  in  every  place.  P^or  we  are  a  sweet  sa- 
vour of  Christ  unto  God,  in  them  that 
are  being  saved,  and  in   them  that  are 

16  perishing ;  to  the  one  a  savour  from  death 
unto  death;  to  the  other  a  savour  from 
life  unto  life.     And  who  is  sufficient  for 

17  these  things  ?  For  we  are  not  as  the 
many,  ^  corrupting  the  word  of  God :  but 
as  of  sincerity,  but  as  of  God,  in  the  sight 
of  God,  speak  we  in  Christ. 


■  Some  ancient  authorities  read  whereby.    -  Or,  presence.    ^  Or,  making  merchandise  of  the  word  of  God. 

9.  To  this  end  also.  One  end  was  to  prevent  a  sorrowful  meeting  (verse  3),  and  the  other  to  test  their  obedi- 
ence.    The  reference  is  still  to  the  First  Epistle. 

10.  But  as  you  were  with  me  in  the  punishment,  so  now  in  the  forgiveness  to  whom  ye  forgive  any  ^hing, 
I  forffive  also.  He  then  declares  that  he  forgives  for  their  sakes.  He  makes  them,  as  it  were,  leaders  in  the  for- 
giveness, as  be  was  leader  in  the  punishment.  They  followed  him  then.  He  follows  them  now.  In  the  person 
of  Christ.     Kather,  with  the  margin,  "  in  the  presence  of  Christ."     Under  a  solemn  sense  of  his  presence. 

11.  No  advantage.     Such  as  finally  ruining  the  punished  man. 

12.  Troas.  See  Acts  20 :  5.  This  visit  to  Troas  was  on  Paul's  way  from  Ephesus  to  Macedonia,  and  is  not  men- 
tioned in  the  Acts.  Its  place  would  be  in  Acts  2U,  immediately  after  the  first  verse.  A  door  -was  opened  \uito 
me.    See  1  Cor.  16  :  9. 

1.3.  Titus  was  expected  by  Paul  from  Corinth,  to  bring  news  from  the  church  there  after  their  receipt  of  Paul's 
First  Epistle  (see  in  chaps.  7  and  8).     Of  them.     The  church  at  Troas. 

14.  Paul  here  breaks  out  in  thankfulness  for  the  privilege  of  his  office,  and  does  not  come  back  to  the  subject  of 
meeting  'J'itus  till  chap.  7  :  .5.  Leadeth  us  in  triunipli.  The  "  causeth  us  to  triumph"  of  the  Old  V'ersion  was 
an  effort  to  avoid  a  ditliculty.  In  Christ,  God  has  conquered  us,  and  he  now  leads  us  in  triumph  as  the  result  of  the 
strife.  We  (apostles)  go  through  the  world  as  thus  bearing  witness  to  Christ's  triumph,  as  those  led  in  the  train  6f 
the  conqueror.     His  Itnowledge.     Knowledge  of  him  as  the  conqueror. 

15.  We  are  Christ's  sweet  savor  unto  God.  The  language  is  borrowed  from  the  sacrificial  phraseology  (Lev. 
1 :  17,  et  al.).  Christ's  sacrifice  was  a  sweet  savor  to  God ;  that  is,  acceptable  and  satisfactory  to  the  divine  justice 
and  love.  The  apostles  carried  the  truth  concerning  this  sacrifice  to  the  world.  They  were  thus  Christ's  sweet 
savor  unto  God  among  men,  both  those  that  accepted  and  those  that  rejected  the  truth. 

16.  A  savour  from  death  unto  death.  A  savor  to  God,  which  only  confirmed  their  eternal  death. 
Christ's  sacrifice  is  a  sweet  savor  to  God  as  saving  those  who  are  in  Christ,  and  as  not  saving  those  who  refuse 
Christ.     The  division  made  by  infinite  justice  is  agreeable  to  the  holiness  and  truth  of  God. 

17.  The  many.  The  great  mass  of  mankind.  Corrupting.  The  word  refers  to  the  adulteration  of  things 
sold,  in  order  that  the  seller  may  make  a  fraudulent  profit.  A  man,  twisting  the  gospel,  and  using  it  for  his  personal 
aiid  worldly  gains,  needs  no  help  for  his  purpose",  but  a  sincere  and  godly  heart,  preaching  the  gospel,  feels  its  iusufli- 
ciency,  and  looks  to  God  for  his  heavenly  support. 

The  Argument  of  this  Chapter.  —  "  I  did  not  wish  to  come  grieving  to  you,  and  so  I  wrote  to  you  instead.  You 
did  rightly  in  obeying  that  letter  by  punishing  the  guilty  member;  and  now  I  write  again,  asking  you  to  forgive  him. 
I  loved  you  so  greatly,  that,  after  sending  my  first  letter,  I  was  very  anxious  to  hear  from  you  through  Titus,  and 
hurried  from  Troas,  where  I  otherwise  would  have  tarried,  in  order  to  meet  Titus,  and  get  earlier  news  from  you. 
Blessed  be  God  for  our -great  privilege  as  his  ambassadors,  offering  unto  sinners  the  salvation  iu  Christ." 


Paul  steweth  tlie  faith 


II.    CORINTHIANS,    III. 


and  graces  of  the  Corinthians. 


CHAPTER    III. 

1,  Lest  their  false  teachers  should  charge  him  with  vainglory,  he  sheweth  the  faith  and  graces  of  the  Corinthians 
to  be  a  sufficient  commendation  of  his  ministry.  6.  Whereupon  entering  a  comparison  between  the  ministers 
of  the  law  and  of  the  gospel,  12,  he  proveth  that  his  miaistry  is  so  far  the  more  excellent,  as  the  gospel  of 
life  and  liberty  is  more  glorious  than  the  law  of  condemnation, 


1  Do  we  begin  again  to  commend  ourselves  ? 
or  need  we,  as  some  others,  epistles  of  commenda- 
tion to  you,  or  letters  of  commendation  from  you  ? 

2  Ye  are  our  epistle  written  in  our  hearts, 
known  and  read  of  all  men : 

3  Forasmuch  as  ye  are  manifestly  declared  to 
be  the  epistle  of  Christ  ministered  by  us,  written 
not  with  ink,  but  with  the  Spirit  of  the  living 
God;  not  in  tables  of  stone,  but  in  fleshy  tables 
of  the  heart. 

4  And  such  trust  have  we  through  Christ  to 
God-ward : 

5  Not  that  we  are  sufficient  of  ourselves  to 
think  any  thing  as  of  ourselves ;  but  our  sufficiency 
is  of  God ; 

6  Who  also  hath  made  us  able  ministers  of  the 
new  testament;  not  of  the  letter,  but  of  the  spirit: 
for  the  letter  killeth,  but  the  spirit  giveth  life. 

7  But  if  the  ministration  of  death,  wiltten  and 
engraven  in  stones,  was  glorious,  so  that  the  chil- 
dren of  Israel  could  not  stedfastly  behold  the  face 
of  Moses  for  the  glory  of  his  countenance;  which 
glory  was  to  be  done  away: 

8  How  shall  not  the  ministration  of  the  spirit 
be  rather  glorious  ? 

9  For  if  the  ministration  of  condemnation  be 
glory,  much  more  doth  the  ministration  of  right- 
eousness exceed  in  glory. 

10  For  even  that  which  was  made  glorious  had 
no  glory  in  this  respect,  by  reason  of  the  glory 
that  excelleth. 

11  For  if  that  which  is  done  away  was  glorious, 
much  more  that  which  remaineth  is  glorious. 


1  Are  we  beginning  again  to  commend 
ourselves  ?  or  need  we,  as  do  some,  epis- 
tles of    commendation    to    you  or  from 

2  you?     Ye  are  our  epistle,  written  in  our 

3  hearts,  known  and  read  of  all  men ;  being 
made  manifest  that  ye  are  an  epistle  of 
Christ,  ministered  by  us,  written  not  with 
ink,  but  with  the  Spirit  of  the  living  God; 
not  in  tables  of  stone,  but  in  tables  that 

4  are  hearts  of  flesh.  And  such  confidence 
have   we  through    Christ  to   God-ward : 

5  not  that  we  are  sufficient  of  ourselves,  to 
account  any  thing  as  from  ourselves;  Isut 

6  our  sutficiency  is  from  God ;  who  also 
made  us  sufticient  as  ministers  of  a  new 
1  covenant;  not  of  the  letter,  but  of  the 
spirit :  for  the  letter  killeth,  but  the  spirit 

7  giveth  life.  But  if  the  ministration  of 
death,  ^  written,  and  engraven  on  stones, 
came  ^  with  glory,  so  that  the  children  of 
Israel  could  "not  look  stedfastly  upon  the 
face  of  Moses  for  the  glory  of  his  face; 

8  which  f/lory  *  was  passing  away :  how  shall 
not  rather  the  ministration  of  the  spirit  be 

9  with  glory?  ^ For  if  the  ministration  of 
condemnation  is  glory,  much  rather  doth 
the  ministration  of  righteousness  exceed 

10  in  glory.  For  verily  that  which  hath  been 
made  glorious  hath  not  been  made  glori- 
ous in  this  respect,  by  reason  of  the  glory 

11  that  surpasseth.  For  if  that  which  ^pass- 
eth  away  ivas  "^  with  glory,  much  more  that 
which  remaineth  is  in  glory. 


Or,  testament.    ^  Gr.  in  letters.    ^  Gr.  in.    *  Or,  tnas  beiiig  done  aivay.    *  Many  ancient  authorities  read  For  if 
to  the  ministration  of  condem,nati07i  there  is  glory.    *  Or,  is  being  done  away.    '  Gr.  through. 


I.  Referring  to  the  last  verse  of  the  second  chapter.  "  Is  this  statement  of  ours  concerning  our  sincerity  a  self- 
comnaendation  in  order  to  approve  ourselves  with  you?  or  is  there  any  need  of  commendation  for  us  (such  as  episto- 
lary certificates)  whether  to  you,  or  even  from  you  to  others,  as  if  we  were  strangers  to  the  churches  ?  " 

5.  Ye  are  our  epistle,  written  in  our  hearts.  Of  course,  then,  the  conduct  of  the  Corinthian  church  is 
not  the  epistle,  but  the  Corinthian  church  as  in  PauVs  affection.  Their  position  there  on  his  heart  was  seen  and 
understood  by  all  the  churches.  And  that  (the  Corinthian  church  inscribed  ou  his  heart)  was  liis  letter  of  commen- 
datiou  to  them. 

3.  An  epistle  of  Christ,  ministered  by  us,  etc.  An  epistle  written  by  Christ,  and  borne  around  by  me 
as  by  a  servant.  Perhaps  allusion  is  had  to  something  corresponding  to  our  "  recommendation"  (vulgarly,  "  charac- 
ter") given  to  servants.    Christ  wrote  the  letter  by  his  Spirit  on  Paul's  heart. 

4.  And  such  confidence  (confldence^befitting  such  a  commendation)  have  we  through  Christ  (the  Author 
of  the  letter  on  our  heart)  to  God-ward  (who  orders  all). 

6.  Ministers;  i.e.,  servants.  The  Mosaic  covenant  (or  church  relation  with  God)  is  called  "of  the  letter," 
because  its  law  was  written  with  letters  on  the  tables  of  stone.  The  Christian  covenant  (or  church  relation  with 
God)  is  called  "  of  the  Spirit ;  "  because  Christ  by  the  Spirit  writes  its  characters  on  the  heart,  not  as  letters,  but  as 
affections.  The  apostle  naturally  turns  from  the  special  case  of  the  Corinthian  church  written  on  his  heart  by  Christ, 
to  the  general  truth  of  Christ's  writing  his  law  in  our  affections  (see  Jer.  31 :  31-33,  for  the  foundation  of  this  pas- 
sage). The  letter  killeth,  etc.  The  outward  law  only  reveals  and  develops  our  sin,  and  so  (of  itself)  leads  to 
death;  but  the  inward  law  written  with  the  Spirit  (see  verse  3)  gives  life.  This  inward  law  was  undoubtedly  given 
Vo  the  saints  of  the  old  dispensation;  but  the  outward  law  was  the  prominently  visible  thing,  and  characterized  th« 
covenant  as  such. 

7.  Written.  Rather,  "  in  letters."  The  glory  of  the  old  service  (ministration)  was  seen  In  the  radiance  of 
Moses'  face  (Exod.  34:29,  .30),  —a  radiance,  which,  however,  was  evanescent. 

9.  "  For  if  the  ser\'ice  (ministration)  which  exhibits  our  condemnation  is  glory,  much  more  doth  the  ser\-ice 
Svhich  exhibits  our  righteousness  and  salvation  exceed  in  glory."  The  law  is  the  service  of  condemnation,  the 
gospel  is  the  service  of  righteousness. 

II.  That  ^vhich  passeth  away.  Rather,  "  that  which  was  passing  away."  The  present  participle  is  also 
an  imperfect  participle  (see  verse  13,  where  it  is  rightly  rendered). 

405 


The  gospel  of  life  is  more  glorious         II.    CORIXTHIAXS,    III. 


than 


law  of  condemnation. 


12  Seeing  then  that  we  have  such  hope,  we  use 
great  plainness  of  speech  : 

13  And  not  as  Moses,  whicJi  put  a  vail  over  his 
face,  that  the  children  of  Israel  could  not  sted- 
fastly  look  to  the  end  of  that  which  is  abolished: 

14  But  their  minds  were  blinded:  for  until  this 
day  remaineth  the  same  vail  untaken  away  in  the 
reading  of  the  old  testament;  which  vail  is  done 
away  in  Christ. 

15  But  even  unto  this  day,  when  Moses  is  read, 
the  vail  is  upon  their  heart. 

16  Nevertheless  when  it  shall  turn  to  the  Lord, 
the  vail  shall  be  taken  away. 

17  Xow  the  Lord  is  that  Spirit:  and  where  the 
Spirit  of  the  Lord  is,  there  is  liberty. 

18  But  we  all,  with  open  face  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  into  the 
same  image  from  glory  to  glory,  even  as  by  the 
Spirit  of  the  Lord. 


12  Having  therefore  such  a  hope,  we  use 

13  great  boldness  of  speech,  and  are  not  as 
Moses,  vlio  put  a  veil  upon  his  face,  that 
the  children  of  Israel  should  not  look 
stedfastly  ^  on  the  end  of  that  which  2  was 

14  i)assing  away:  but  their  ^niinds  were 
hardened :  for  until  this  very  day  at  the 
reading  of  the  old  ''covenant  the  same 
veil  ^remaineth   unlifted;   which  veil   is 

15  done  away  in  Christ.  But  unto  this  day, 
whensoever  Moses  is   read,   a  veil   lieth 

16  upon  their  heart.  But  whensoever  "it 
shall  tm-n  to  the  Lord,  the  veil  is  taken 

17  away.  Now  the  Lord  is  the  Spirit:  and 
where  the  Spirit  of  the  Lord  is,  there  is 

18  liberty.  But  we  all,  with  unveiled  face 
■^reflecting  as  a  mirror  the  glory  of  the 
Lord,  are  transformed  into  the  same  image 
from  glory  to  glory,  even  as  from  *the 
Lord  tlae  Spirit. 


1  Or,  wito.  2  Or,  teas  being  done  away.  '  Gr.  thoughts.  ^  Or,  testament.  ^  Or,  remaineth,  it  not  being  revealed 
that  it  is  done  away.  «  Or,  a  man  shall  tur7i.  '  Or,  beholding  as  in  a  mirror.  «  Or,  the  Spirit  which  is  the 
Lord. 

13.  Such  a  hope  of  the  continuing  and  surpassing  glory  of  the  gospel. 

13.  Moses  put  a  veil  on  his  face,  that  the  people  might  not  be  afraid  (Exod.  34  :.30).  He  thus  prevented  their 
gaze  upon  the  glory,  which,  however,  was  merely  the  end  of  that  glory  ivhich  was  rapidly  passing  an-nij. 

14.  But  their  minds  -were  hardened,  so  that  they  did  not  note  the  fact  of  the  passing  away  of  the  Jewish 
system  which  was  betokened  by  the  passing  away  of  Moses'  glory,  and  by  the  veiling  of  his  face.  Both  these  things 
were  tokens  of  the  imperfection  of  the  Mosaic  dispensation.  The  old  covenant.  That  is,  the  book  of  the  old 
covenant,  which  we  call  the  Old  Testament.  When  the  Old  Testament  is  read  in  the  synagogues  to  the  -Jews,  a  veil 
is  over  it,  as  over  Moses'  face,  so  that  they  do  not  see  it  clearly;  and,  moreover,  they  do  not  note  that  its  glory  (com- 
pared with  the  New  Testament)  is  evanescent. 

15.  A  veil  lieth  upon  their  heart.  The  veil  over  the  face  of  Moses  represented  the  veil  over  the  law,  which 
kept  them  from  understanding  its  true  glory  and  its  evanescent  character.  Here  the  veil  is  represented  as  upon  their 
heart;  because  the  real  secret  of  their  dread  of  the  law's  real  glory,  and  their  ignorance  of  it  also,  was  the  hardness 
of  their  hearts  (verse  14). 

16.  But  \vhensoever  it  shall  turn  to  the  L,ord,  etc.  Rather,  "  but  whenever  he  turns  to  the  Lord,  the 
veil  is  taken  away."  In  Exod.  34:34,  the  Greek  of  the  Septuagint  is  i7»'i./ca  6'  av  cicrenopeveTo  Mioucr^s  eraiTt  Kvpiov 
AaAeii'  aiiTw,  nepij)peLTO  TO  K-iXv/xfjia.  Here  we  have  r^viKa  &  av  e7ri<7Tpei//j)  Trpbs  Kvpi.ov,  jrepiaipelTai.  to  KaXvp-p-a. 
We  see  at  once  that  Paul  quotes  from  Exodus.  Hence  the  subject  of  "shall  turn"  here  is  Moses.  Moses  took  off 
the  veil  when  he  turned  to  speak  with  God.  So  now  the  old  covenant  (Moses)  has  no  veil  over  it  when  it  turns  and 
presents  itself  to  the  Lord  (i.e.,  the  people  with  whom  the  Lord  spiritually  dwells,  and  is  identified).  The  Lord's 
true  people  see  Moses  without  a  veil. 

17.  Now  the  Lord  (with  whom  the  Lord's  people  are  united)  is  the  Spirit  (in  contradistinction  from  the 
"  letter  "  in  verse  6)  who  writes  the  law  on  our  affections.  Now,  where  the  Spirit  is,  we  have  perfect  liberty  to  see 
all  that  formerly  was  hid  behind  a  veil.     We  are  free  from  the  bondage  of  types  and  shadows. 

18.  But  Ave  all.  Rather,  "  And  we  all,"  in  conformity  with  this  liberty.  Reflecting  as  a  mirror.  Rather, 
"  beholding  as  in  a  mirror  "  (with  the  Old  Version) .  The  actual  glory  of  God  none  can  see  and  live.  But  we  who  are 
in  Christ,  whom  the  Spirit  teaches,  behold  all  of  the  glory  that  can  be  seen  on  the  uncovered  face  of  his  law;  to  wit, 
his  very  image :  and  thus  the  Spirit  transforms  us  from  glory  to  glory.  The  "  unveiled  face  "  is  not  of  us,  but  of 
Moses.  The  figure  is  maintained.  If  it  referred  to  us,  it  would  be  "  unveiled  heart,"  referring  to  verse  15.  It  is  not 
"  beholding  with  unveiled  face,"  but  "  the  Lord's  glory  with  unveiled  face."  "  The  Lord's  glory  "  and  "  the  very 
image  "  are  in  apposition.  Taught  of  the  Spirit,  we  see  God's  glory,  even  Christ,  the  image  of  God,  in  his  holy  word 
of  the  old  covenant,  which  Israel  could  not  see. 

In  this  chapter  we  have  made  the  figure  consistent  throughout. 


The  Argument  of  this  Chapter.  —  "  I  do  not,  and  need  not,  commend  myself  to  you  ;  nor  do  I  need  you  or  others 
to  commend  me.  Christ  has  written  you  on  my  heart  as  my  letter  of  commendation.  I  boast  of  nothing  in  myself; 
but  I  rejoice  in  this  action  of  God  upon  my  heart  by  which  he  has  ma(ie  me  a  laborer  in  the  gospel  dispensation, 
which  contrasts  remarkably  with  the  Mosaic  dispensation  iu  regard  to  the  greater  clearness  and  glory  that  are  found 
in  the  gospel." 

406 


Paul's  sincerity 


11.    CORIXTHIAXS,    IV. 


and  diligence. 


CHAPTER    IV, 

1,  He  declareth  how  he  hath  nsed  all  sincerity  and  faithful  diligence  in  preaching  the  gospel,  7.  and  how  the 
troubles  and  persecutions  which  he  daily  endured  for  the  same  did  redound  to  the  praise  of  God's  power, 
12.  to  the  benefit  of  the  church,  16.  and  to  the  apostle's  own  eternal  glory. 


1  Therefore  seeing  we  have  this  ministry,  as 
we  have  received  mercy,  we  faint  not; 

2  But  have  renounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling 
the  word  of  God  deceitfully;  but  by  manifesta- 
tion of  the  truth  commending  ourselves  to  every 
man's  conscience  in  the  sight  of  God. 

3  But  if  our  gospel  be  hid,  it  is  hid  to  them  that 
are  lost : 

4  In  whom  the  god  of  this  world  hath  blinded 
the  minds  of  them  which  believe  not,  lest  the  light 
of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them. 

.5  For  we  preach  not  ourselves,  but  Christ  .Jesus 
the  Lord ;  and  ourselves  your  servants  for  Jesus' 
sake. 

6  For  God,  who  commanded  the  light  to  shine 
out  of  darkness,  hath  shined  in  our  hearts,  to  give 
the  light  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jesus  Christ. 

7  But  we  have  this  treasure  in  earthen  vessels, 
that  the  excellency  of  the  power  may  be  of  God, 
and  not  of  us. 

8  We  are  troubled  on  every  side,  yet  not  dis- 
tressed; ice  are  perplexed,  but  not  in  despair; 

9  Persecuted,  but  not  forsaken ;  cast  down,  but 
not  destroyed ; 

10  Always  bearing  about  in  the  body  the  dying 
of  the  Lord  Jesus,  that  the  life  also  of  Jesus  might 
be  made  manifest  in  our  body. 

11  For  we  which  live  are  alway  delivered  unto 
death  for  Jesus'  sake,  that  the  life  also  of  Jesus 
might  be  made  manifest  in  our  mortal  flesh. 

12  So  then  death  worketh  in  us,  but  life  in 
you. 


1  Therefore  seeing  we  have  this  min- 
istry, even  as  we  obtained  mercy,  we  faint 

2  not :  but  we  have  renomiced  the  hidden 
things  of  shame,  not  walking  in  craftiness, 
nor  handling  the  word  of  God  deceitfully; 
but  by  the  manifestation  of  the  truth  com- 
mending ourselves  to  every  man's  con- 

3  science  in  the  sight  of  God.  But  and  if 
our  gospel  is  veiled,  it  is  veiled  in  them 

4  that  are  perishing:  in  whom  the  god  of 
this  1  world  hath  blinded  the  -  minds 
of  the  unbelieving,  ^  that  the  *  light  of  the 
gospel  of  the  glory  of  Christ,  who  is 
the  image  of  God,  should  not  dawn  upon 

5  thein.  For  we  preacli  not  ourselves,  but 
Christ  Jesus  as  Lord,  and  ourselves  as 

6  your  ^servants  ^for  Jesus'  sake.  Seeing 
it  is  God,  that  said.  Light  shall  shine  out 
of  darkness,  who  shined  in  our  hearts,  to 
give  the  ■*  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ. 

7  But  we  have  this  treasure  in  earthen 
vessels,  that  the  exceeding  greatness  of 
the  power  may  be  of  God,  and  not  from 

8  ourselves ;  ive  are  pressed  on  every  side, 
yet  not  straitened ;  perplexed,  yet  not  unto 

9  despair ;  pursued,  yet  not "  forsaken;  smit- 

10  ten  down,  yet  not  destroyed ;  always  bear- 
ing about  in  the  body  the  ^  dying  of  Jesus, 
that  the  life  also  of  Jesus  may  be  mani- 

11  fested  in  our  body.  For  we  which  live  are 
alway  delivered  unto  death  for  Jesus' 
sake,  that  the  life  also  of  Jesus  may  be 

12  manifested  in  our  mortal  flesh.  So  then 
death  worketh  in    us,    but  life  in  you. 

13  But  having  the  same  spirit  of  faith,  ac- 
cording to  that  which  is  written,  I  be- 


Or,  age.    ^  Gr 
bondservants 


thoughts.    3  Or,  that  they  should  not  see  the  light  .  .  .  image  of  God.    *  Gr.  illumination. 
Is.    6  Some  aucieut  nulhovhies  rend  through  Jesus.    '  Or,  left  behind.    »  Gr.  putting  to  death 


5  Gr. 


1.  Therefore.  Because  of  the  exceeding  excellence  of  the  gospel  dispensation.  This  ministry  of  the  gospel 
dispensation. 

3.  The  hidden  things  of  shame.  Such  things  as,  through  shame  of  their  sinfulness,  we  would  hide  from 
public  gaze.  Nor  handling  the  word  of  God  deceitfully.  Rather,  "  nor  adulterating  the  word  of  God,"  — 
mixing  it  with  human  teachings. 

3.  But  and  if.    Rather,  "  But  if  also."    Veiled,  like  the  law  to  the  Jews  (see  the  preceding  chapter). 

4.  In  whom  the  God  of  this  world  hath  blinded  the  minds  of  the  unbelieving.  That  is,  "  namely, 
those  in  whom  Satan  hath  blinded  the  mind  because  of  their  unbelief."  There  is  not  here  a  Hebraic  repetition  of 
the  object;  for  the  "  whom  "  refers  to  "  the  perishing,"  but  "  the  unbelieving  "  refers  to  a  special  characteristic  of  the 
perishing.     Image  of  God.    See  chap.  3:  18,  and  the  note  there.     Dawn.    Rather  (with  the  Old  Version), 


7.  This  treasure  of  the  gospel  light  in  earthen  vessels.    The  figure  maj'  be  that  of  a  treasure  kept  in  an 

earthen  jar,  or  a  light  sustained  in  an  earthen  lamp. 

8.  Not  straitened.    Xot  cornered,  so  as  not  to  escape. 

9.  Not  forsaken.    Kot  left  behind  in  the  flight,  so  as  to  be  caught  by  the  enemy. 

11.  Alway.  Continually.  Delivered  unto  death  for  Jesus' sake.  This  is  said  to  explain  "  the  djing  of 
Jesus  "  in  the  preceding  verse,  lest  any  should  think  that  Paul  regarded  himself  as  suffering  in  an  expiatory  way. 
Paul's  sufferings  kept  Christ's  sufferings  ever  in  his  view,  and  this  m.ide  him  more  earnest  in  copying  Christ's  life. 
Moreover,  as  Paul  suffered  for  Christ's  sake,  so  he  knew  Christ  would  at  last,  by  the  power  of  the  resurrection,  raise 
to  glory  his  suffering  body. 

13.  So,  then,  the  death  we  are  exposed  to  does  its  work  in  us,  it  is  true;  but  the  life  of  Jesus,  which  we  manifest, 
does  its  work  in  you.  The  sentiment  is  very  much  that  of  verse  16,  —  the  outward  man  decaying,  and  the  inward  man 
becoming  renewed. 

13.  The  same  spirit  of  faith  with  the  Psalmist.    Ps.  116  :  10. 

407 


Paul's  hope  of 


11.    CORINTIIIAXS,    V. 


immortal  glory. 


13  We  having  the  same  spirit  of  faith,  according 
as  it  is  written,  I  believed,  and  therefore  have  I 
spoken;  we  also  believe,  and  therefore  speak; 

14  Knowing  that  he  which  raised  up  the  Lord 
Jesns  shall  raise  np  us  also  by  Jesus,  and  shad 
present  us  with  you. 

1.5  For  all  things  are  for  your  sakes,  that  the 
abundant  grace  might  through  the  thanksgiving 
of  many  redound  to  the  glory  of  God. 

16  For  which  cause  we  faint  not;  but  though 
our  outward  man  perish,  yet  the  inward  man  is 
renewed  day  by  day. 

17  For  our  light  affliction,  which  is  but  for  a 
moment,  w^orketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory; 

18  While  w^e  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen :  for  the 
things  which  are  seen  are  temporal ;  but  the  things 
Avhich  are  not  seen  are  eternal. 


lieved,  and  therefore  did  I  speak;  we  also 
believe,   and   therefore    also    we    speak ; 

14  knowing  that  he  which  raised  up  Uhe 
Lord  Jesus  shall  raise  up  us  also  with 
Jesus,   and    shall    present  us   with  you. 

1.5  For  all  things  are  for  your  sakes,  that 
the  grace,  being  multiplied  through  -  the 
many,  may  cause  the  thanksgiving  to 
abound  unto  the  glory  of  God. 

16  Wherefore  we  faint  not;  but  though  our 
outward  man  is  decaying,  yet  our  inward 

17  man  is  renewed  day  by  day.  For  our  light 
affliction,  wdiicli  is  for  the  moment,  work- 
eth  for  us  more  and  more  exceedingly  an 

18  eternal  Aveight  of  glory ;  while  we  look  not 
at  the  things  which  are  seen,  but  at  the 
things  which  are  not  seen :  for  the  things 
which  are  seen  are  temporal;  but  the 
things  which  are  not  seen  are  eternal. 


Some  ancient  authorities  omit  the  Lord.    -  Gr.  the  more. 


15.  Mxiltiplied  through  the  many.    Multiplied  by  the  multiplicatiou  of  Christians. 

16.  See  on  verse  12.    Resumption  from  verse  1. 

The  Argument  of  this  Chapter.  —  "  In  the  conduct  of  this  ministry,  I  am  plain  and  tindisguised  in  my  speech, 
preaching  Christ,  and  not  myself;  for,  though  commissioned  to  bear  the  truth,  I  am  myself  wealc  and  suffering,  yet 
sustained  by  God  through  all,  imitating  Christ,  both  in  his  sufferiugs  and  iu  his  life,  knowing,  while  suffering,  that 
the  resurrection  of  glory  awaits  us,  as  it  awaited  him." 


CHAPTER    V. 

1.  That  in  his  asstired  hope  of  immortal  glory,  9.  and  in  expectance  of  it,  and  of  the  general  judgment,  he 
laboureth  to  keep  a  good  conscience,  12.  not  that  he  may  herein  boast  of  himself,  14.  but  as  one  that, 
having  received  life  from  Christ,  endeavoureth  to  live  as  a  new  creature  to  Christ  only,  18.  and  by  his 
ministry  of  reconciliation  to  reconcile  others  also  in  Christ  to  God. 


1  For  we  know  that  if  our  earthly  house  of 
t]ns  tabernacle  were  dissolved,  we  have  a  building 
of  God,  an  house  not  made  with  hands,  eternal  in 
the  heavens. 

2  For  in  this  we  groan,  earnestly  desiring  to  be 
clothed  upon  with  our  house  which  is  from 
heaven : 

■3  If  so  be  that  being  clothed  we  shall  not  be 
found  naked. 

4  For  we  that  are  in  this  tabernacle  do  groan, 
being  btirdened:  not  for  that  we  would  be  un- 
clothed, but  clothed  upon,  that  mortality  might 
be  swallowed  up  of  life. 

5  Now  he  that  hath  wrought  us  for  the  self- 
same thing  is  God,  who  also  liath  given  unto  us 
the  earnest  of  the  Spirit. 

6  Therefore  ive  are  always  confident,  knowing 
that,  whilst  we  are  at  home  in  the  body,  we  are 
absent  from  the  Lord : 

7  (For  we  walk  by  faith,  not  by  sight:) 

8  We  are  confident^  /  .say,  and  willing  rather  to 
be  absent  from  the  body,  and  to  be  present  with 
the  Lord. 


1  For  we  know  that  if  the  earthly  house 
of  our  1  tabernacle  be  dissolved,  we  have 
a  building  from  God,  a  house  not  made 

2  with  hands,  eternal,  in  the  heavens.  For 
verily  in  this  we  groan,  longing  to  be 
clothed  upon  with  our  habitation  which 

3  is  from  heaven  :  if  so  be  that  being  clothed 

4  we  shall  not  be  foimd  naked.  For  indeed 
we  that  are  in  this  ^  tabernacle  do  groan, 
2  being  burdened;  not  for  that  we  would  be 
unclothed,  but  that  we  would  be  clothed 
upon,  that  what  is  mortal  may  be  swal- 

5  lowed  up  of  life.  Now  he  that  wrought 
us  for  this  very  thing  is  God,  who  gave 

6  unto  us  the  earnest  of  the  Spirit.  Being 
therefore  always  of  good  courage,  and 
knowing  that,  whilst  we  are  at  home  in 

«  the  body,  we  are  absent  from  the  Lord 

o  (for  we  walk  by  faith,  not  by  ^ sight) ;  we 

are  of  good  courage,  I  say,  and  are  willing 

rather  to  be  absent  from  the  body,  and  to 

9  be  at  home  with  the  Lord.     Wherefore 

also  we  ''make  it  our  aim,  whether  at 


1  Or,  bodily  frame.    2  Or,  being  burdened,  in  that  we  would  not  be  unclothed,  but  would  be  clothed  upon.    *  Gr. 
appearance.    *  Gr.  are  ambitious. 

1.  Theearthly  house  of  our  tahernacle.   Our  earthly  tent-house.   Dissolved.   Taken  down.  A  building. 
A  solid  structure,  in  contrast  with  a  tent.     A  house  not  made  with  hands.     Not  a  sarcophagus  or  mausoleum. 

2.  To  be  clothed  upon.    Kather,  "  to  be  clothed  upon  over;  "  that  is,  to  have  the  heavenly  structure  put  on 
over  our  tent. 

3.  If  so  be  that,  etc.    Rather,  "since  also  we  shall  be  found  clothed  upon  and  uot  naked."    The  new  body 
shall  not  find  us  naked,  mere  spirit,  but  clothed  upon. 

6.  In  the  body.     In  this  earthly  body. 

8.  From  tlie  body.     From  this  earthly  body. 

9.  Wherefore.    Because  of  our  expected  perfect  union  with  Christ. 

i08 


Panl's  hope  of 


IT.    CORIXTIIIAXS,    V. 


jmortal  glory. 


9  Wherefore  we  labour,  that,  whether  present 
or  absent,  we  may  be  accei)ttHl  of  hiiu. 

10  P'or  we  must  all  appear  before  the  judgment 
seat  of  Christ;  that  every  one  may  receive  the 
things  (hmc  in  his  body,  according  to  that  he  hath 
done,  whetliei'  it  be  good  or  bad. 

11  Knowing  therefore  the  terror  of  the  Lord, 
we  persuade  men;  but  we  are  made  manifest  unto 
(iod;  and  I  trust  also  are  made  manifest  in  your 
consciences. 

12  For  we  commend/ not  ourselves  again  imto 
you,  but  give  you  occasion  to  glory  on  our  behalf, 
that  ye  may  have  somewhat  to  answer  them  which 
glory  in  ai>i><»arance,  and  not  in  heart. 

lo  For  \\  hether  we  be  beside  ourselves,  it  is  to 
God :  or  whether  we  be  sober,  it  is  for  your  cause. 

IJ:  For  the  love  of  Christ  constraineth  us;  be- 
cause we  thus  judge,  that  if  one  died  for  all,  then 
were  all  dead: 

15  And  that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto  themselves, 
but  unto  him  which  died  for  them,  and  rose 
again : 

10  Wherefore  henceforth  know  we  no  man  after 
the  flesh:  yea,  though  we  have  known  Christ 
after  the  flesh,  yet  now  henceforth  know  we  him 
no  more. 

17  Therefore  if  any  man  be  in  Christ,  he  is  a 
new  creature:  old  things  are  passed  away;  behold, 
all  things  are  become  new. 

18  And  all  things  are  of  God,  who  hath  recon- 
ciled us  to  himself  by  Jesus  Christ,  and  hath  given 
to  us  the  ministry  of  reconciliation; 

19  To  Avit,  that  God  was  in  Christ,  reconciling 
the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them;  and  hath  coimnitted  unto  us 
the  word  of  reconciliation. 

20  Now  then  we  are  ambassadors  for  Christ,  as 
though  God  did  beseech  you  by  us:  we  pray  ?/o» 
in  Christ's  stead,  be  ye  reconciled  to  God. 

21  For  he  hath  made  him  to  be  sin  for  us,  who 
knew  no  sin;  that  we  might  be  made  the  right- 
eousness of  God  in  him. 


home  or  absent,  to  be  well-pleasing  unto 

10  him.  For  we  nmst  all  be  made  manifest 
before  the  judgement-seat  of  Christ;  that 
each  one  may  receive  the  things  done  Mn 
the  body,  according  to  what  he  hath  done, 
whether  it  be  gooil  or  bad. 

11  Knowing  therefore  the  fear  of  the  Lord, 
we  persuade  men,  but  we  are  made  mani- 
fest unto  (rod;  and  I  hope  that  we  are 
made  manifest  also  in  your  consciences. 

12  We  are  not  again  conmiending  ourselves 
unto  you,  but  speak  as  giving  you  occa- 
sion of  glorying  on  our  behalf,  that  ye 
may  have  wherewith  to  answer  them  that 
glory  in   appearance,   and   not   in   heart. 

13  For  whether  we  -  are  beside  ourselves,  it 
is  unto  God;  or  whether  we  are  of  sober 

14  mind,  it  is  unto  you.  For  the  love  of 
Christ  constraineth  us;  because  we  thus 
judge,  that  one  died  for  all,  thei-efore  all 

1.5  died  ;  and  he  died  for  all,  that  they  which 
live  should  no  longer  live  unto  themselves, 
but  unto  him  who  for  their  sakes  died  and 

16  rose  again.  AVherefore  we  henceforth 
know  no  man  after  the  flesh :  even  though 
we  have  known  Christ  after  the  flesh,  yet 

17  now  we  know  hirn,  so  no  more.  Where- 
fore if  any  man  is  in  Christ,  ^  he  is  a  new 
creature:  the  old  things  are  passed  away; 

18  behold,  they  are  become  new.  But  all 
things  are  of  God,  who  reconciled  us  to 
himself  through  Christ,  and  gave  imto  us 

19  the  ministry  of  reconciliation  ;  to  wit,  that 
God  was  in  Christ  reconciling  the  world 
unto  himself,  not  reckoning  unto  them 
their  trespasses,  and  having  *  connnitted 
unto  us  the  word  of  reconciliation. 

20  We  are  ambassadors  therefore  on  behalf 
of  Christ,  as  though  God  were  intreating 
by  us :  Ave  beseech  you  on  behalf  of  Christ, 

21  be  ye  reconciled  to  God.  Him  who  knew 
no  sin  he  made  to  be  sin  on  our  behalf; 
that  Ave  might  become  the  righteousness 
of  God  in  him. 


1  Gr.  through.    -  Or,  icere.    ^  Or,  there  is  a  new  creation.    *  Or,  placed  in  us. 


10.  That  each  one  may  receive  the  things  done  in  the  body.  Ualher,  "  that  each  one  may  receive 
the  things  that  are  his  through  the  body  "  (i.e.,  through  his  bodily  life  on  earth). 

11.  The  fear  of  tlie  Lord.  That  reverential  awe  belonging  to  a  consideration  of  the  judgment.  Made 
manifest.     Seen  in  our  true  light,  as  God's  ambassadors. 

13.  AVe  are  not  as:ain  commending  ourselves.  Referring  to  chap.  3:  1.  He  speaks,  not  to  commend 
himself,  but  to  give  them  a  strong  defence  (against  false  teachers)  when  they  should  quote  Paul  as  apostolic 
authority. 

13.  Are  beside  ourselves.  Or,  "are  in  ecstasy"  (compare  chap.  12:1-4).  Are  of  sober  mind.  This 
is  the  opposite  condition.  The  apostle,  perhaps,  refers  here  to  charges  brought  against  him  that  he  was  an 
enthusiast.  He  declares  that  his  enthusiasm  has  never  been  a  dreamy  illusion,  but  genuine  spiritual  elevation  in 
communion  with  God;  and  that,  when  he  was  out  of  these  st.ates,  he  devoted  himself  to  the  practical  duties  of  his 
great  work. 

14.  Constraineth  us  to  seek  your  sanctificatioh.  Tlierefore  all  died.  The  one  was  then  the  representa- 
tive of  all  in  his  death. 

IG.  We  henceforth  know  no  man  after  the  flesli.  AVe  know  no  one  according  to  the  contracted  views 
of  a  low,  unregonerate  nature.  Paul  so  knew  Christ  when  he  first  saw  him  on  the  way  to  Damascus.  Afterward 
he  knew  him  spiritually,  in  his  life  of  consecration. 

17.  He  is  a  new  creature.    The  margin  is  better,  "  there  is  a  new  creation  "  (see  Eph.  2  :  10). 

18.  IJut  all  tilings.  Literally,  "  but  the  all  things;  "  i.e.,  all  the  things  which  are  newly  presented  us  in  Christ. 
Gave  imto  us  apostles  and  preachers.  He  here  leaves  the  general  statements  of  verse  17,  and  takes  up  his  own 
si^ecial  case. 

19.  To  wit,  that.    Better,  "how  that." 

20.  We  beseech  you.  The  "  you  "  should  be  omitted.  Paul  is  stating  the  fact  that  he  is  an  ambassador  of 
God,  and  for  Christ,  who  besought  on  behalf  of  Christ;  and  the  burden  of  his  beseeching  was,  "  be  ye  reconciled  to 
God."  He  was  not  such  an  ambassador  to  those  who  were  already  reconciled,  as  were  the  Corinthian  Christians. 
All  he  can  beseech  them  is  to  act  in  accordance  with  the  reconciliation  (chap,  fi :  1). 

21.  He  luade  to  be  siu.    The  brazen  serpent  was  a  type  of  this.    Sin,  which  stings  the  soul  to  death  (1  Cor. 


Paul's  faithfulness 


IT.    COPwIXTIIIAXS,    VT. 


in  the  ministry. 


15  :  55),  is  itself,  by  its  likeness,  impaled, 
identified  liimself  with  us,  as  to  suffer  iu  i 


So  Christ  was  made  in  the  likeness  of  sinful  flesh  (Rom.  8:  3).    He  so 
iir  stead,  and  so  as  to  include  us  in  his  triumph  over  sin. 

The  Argument  of  this  Chapter.  —  "  I  thus,  knowing  my  future  glory,  am  desirous  of  going  to  its  fruition ;  and 
all  my  object  here  is  to  please  my  Lord,  with  whom  I  am  to  l)e  glorified.  1  am  wholly  consecrated  to  him  by  a 
spiritual  union,  and  live  on  this  earth  as  God's  ambaHnador,  begging  men  to  receive  his  salvation." 


CHAPTER    VI. 


1,  That  he  hath  approved  himself  a  faithful  m-'nister  of  Christ,  both  by  his  exhortations,  3.  and  by  integrity  of 
life,  4.  and  by  patient  enduring  all  kinds  of  affliction  and  disgraces  for  the  gospel,  10.  Of  which  he  speaketh 
the  more  boldly  amongst  them,  because  his  heart  is  open  to  them,  13.  and  he  expecteth  the  like  affection 
from  them  again,  14.  exhorting  to  flee  the  society  and  pollutions  of  idolaters,  as  being  themselves  temples  of 
the  living  God. 


1  "We  then,  as  workers  together  loith  1dm,  be- 
seech you  also  that  ye  receive  not  the  grace  of  God 
in  vain. 

2  (For  he  saith,  I  have  heard  thee  in  a  time 
accepted,  and  in  the  day  of  salvation  have  I  suc- 
coured thee:  behold,  now  is  the  accepted  time; 
behold,  now  t.s  the  day  of  salvation. ) 

3  Giving  no  offence  in  any  thing,  that  the  min- 
istry be  not  blamed: 

4  But  in  all  things  approving  ourselves  as  the 
ministers  of  God,  in  much  patience,  in  afflictions, 
in  necessities,  in  distresses, 

.5  In  stripes,  in  imprisonments,  in  tumults,  in 
labours,  in  watchings,  in  fastings; 

6  By  pureness,  by  knowledge,  by  longsuffering, 
by  kindness,  by  the  Holy  Ghost,  by  love  unfeigned, 

7  By  the  word  of  truth,  by  the  power  of  God, 
by  the  armour  of  righteousness  on  the  right  hand 
and  on  the  left, 

8  By  honour  and  dishonour,  by  evil  report  and 
good  report:  as  deceivers,  and  yet  true; 

9  As  unknown,  and  yet  well  known ;  as  dying, 
and,  behold,  we  live;  as  chastened,  and  not  killed; 

10  As  sorrowful,  yet  alway  rejoicing;  as  poor, 
yet  making  many  rich;  as  having  nothing,  and 
yet  possessing  all  things. 


1  And  working  together  loifh  him  we  in- 
treat  also  that  ye  receive  not  the  grace  of 

2  God  in  vain  (for  he  saith. 

At  an  acceptable  time  I  hearkened  unto 

thee. 
And  in  a  day  of  salvation  did  I  succour 

thee ; 
behold,  now  is  the  acceptable  time;  be- 

3  hold,  now  is  the  day  of  salvation) :  giving 
no  occasion  of  stumbling  in  any  thing, 

4  that  our  ministration  be  not  blamed ;  but 
in  every  thing  commending  ourselves,  as 
ministers  of  God,  in  much  patience,  in 
afflictions,    in    necessities,   in    distresses, 

5  in  stripes,  in  imprisonments,  in  tumults, 

6  in  labours,  in  watchings,  in  fastings;  in 
pureness,  in  knowledge,  in  longsuffering, 
in  kindness,  in  the  ^  Holy  Ghost,  in  love 

7  unfeigned,  in  the  word  of  truth,  in  the 
power  of  God;  ^by  the  armour  of  right- 
eousness on  the  right  hand  and  on  the 

8  left,  by  glory  and  dishonour,  by  evil  re- 
port and  good  report;   as  deceivers,  and 

9  yet  true ;  as  unknown,  and  yet  well 
known;   as  dying,  and   behold,  we  live; 

10  as  chastened,  and  not  killed ;  as  sorrow- 
ful, yet  alway  rejoicing;  as  poor,  yet  mak- 
ing many  rich;  as  having  nothing,  and 
yet  possessing  all  things. 


Or,  Holt/  Spirit:  and  so  throughout  this  book.    ^  Gr.  through. 


2.  Isa.  49  :  8.  The  prophet  is  speaking  of  the  Messianic  day.  Paul  asserts  that  that  day  had  now  arrived.  The 
second  "  acceptable  "  is  a  much  stronger  word  than  the  first,  and  should  be  rendered  "  peculiarly  acceptable." 

3.  Giving  no  occasion  of  stumbling.  This  goes  with  the  "  we  intreat"  of  verse  1.  It  was  Paul  that  gave 
no  occasion  of  stumbling. 

4.  Patience.  Rather,  "  endurance."  In  afflictions,  in  necessities,  in  distresses.  In  pressures,  in  neces- 
sities, in  straits.  In  chap.  4 :  8  he  said,  "  pressed  on  every  side,  yet  not  straitened."  Here  he  uses  the  same  words, 
but  acknowledges  that  he  had  been  in  straits  as  well  as  in  pressures. 

6.  In  pureness.  Change  in  the  catalogue  from  sufferings  to  graces.  In  the  Holy  Ghost.  Referring  to  the 
charismata.  Ity  the  armour  of  righteousness  on  the  right  hand  and  on  tlic  left  Thrijugh  the  use  of 
the  right-hand  and  left-hand  armor  (the  sword  and  the  shield)  of  righteousness,  —  a  righleousner^s  that  both  attacks 
and  defends. 

8.  Here  he  leaves  the  graces,  and  takes  up  the  circumstancss.  The  evil  report  and  good  report  are  given  in  the 
list  that  follows  :  — 

£vil  Report. 
Deceivers. 
Unknown. 
Dying. 
Chastened. 
Sorrowful. 
Poor. 
Having  nothing. 


Good  Report. 
True. 

Well  known. 
Living. 
Not  killed. 
Rejoicing. 
Making  rich. 
Controllinu  every  thing. 


The  "  yets  "  should  be  omitted  where  inserted  in  Tt.alic.  Possessing.  R.ather  "  controlling."  It  is  the  word  trans- 
lated "  holding  down  "  in  Rom.  1 :  18.  This  passage  is  one  of  the  many  where  Paul  becomes  richly  rhetorical  and 
poetical  iu  his  argument  (comi)are  Rom.  8,  and  1  Cor.  13). 

410 


Paul  proceedeth  in  exhorting 


II.    CORIXTIIIANS,    YII. 


them  to  purity  of  life. 


11  O  ye  Corinthians,  our  mouth  is  open  unto 
you,  our  heart  is  enlarged. 

12  Ye  are  not  straitened  in  us,  but  ye  are  strait- 
ened in  your  own  bowels. 

13  Now  for  a  recompence  in  the  same,  (I  speak 
as  unto  )iuj  children,)  be  ye  also  enlarged. 

14  Be  ye  not  unequally  yoked  together  with  un- 
believers :  for  what  fellowship  hath  righteousness 
with  unrighteousness '?  and  what  comnaunion 
hath  light  with  darkness  ? 

15  And  what  concord  hath  Christ  with  Belial  ? 
or  what  part  hath  he  that  believeth  with  an  infi- 
del ? 

16  And  what  agreement  hath  the  temple  of 
God  with  idols  ?  for  ye  are  the  temple  of  the  liv- 
ing God;  as  God  hath  said,  I  will  dwell  in  them, 
and  walk  in  them;  and  I  will  be  their  God,  and 
they  shall  be  my  people. 

17  Wherefore  come  out  from  among  them,  and 
be  ye  separate,  saith  the  Lord,  and  touch  not  the 
unclean  thing;  and  I  will  receive  you, 

18  And  will  be  a  Fatilier  unto  you,  and  ye  shall 
be  my  sons  and  daughters,  saith  the  Lord 
Almighty. 


11  Our  mouth  is  open  unto  you,  O  Corin- 

12  thians,  our  heart  is  enlarged.  Ye  are  not 
straitened  in  us,  but  ye  are  straitened  in 

13  your  own  affections.  Now  for  a  recom- 
pense in  like  kind  (I  speak  as  unto  my 
children),  be  ye  also  enlarged. 

14  Be  not  unequally  yoked  with  unbeliev- 
ers: for  what  fellowship  have  righteous- 
ness and  iniquity  ?    or  Avhat  communion 

15  hath  light  with  darkness  ?  And  what 
concord  hath  Christ  with  ^  Belial  ?  or 
what  portion  hath  a  believer  with  an  un- 

16  believer?  And  what  agreement  hath  a 
^temple  of  God  with  idols?  for  we  are 
a  '^  temi^le  of  the  living  God;  even  as  God 
said,  I  will  dwell  in  them,  and  walk  in 
them ;  and  I  will  be  their  God,  and  they 

17  shall  be  my  people.     Wherefore 

Come  ye  out  from  among  them,  and  be 
ye  separate, 
saith  the  Lord, 

And  touch  no  unclean  thing; 
And  I  will  receive  you, 

18  And  will  be  to  you  a  Father, 

And  ye  shall  be  to  me  sons  and  daugh- 
ters, 
saith  the  Lord  Almighty. 


Gr.  Beliar.     -  Or,  sanctuary. 


11.  Our  inoutli  is  open  unto  you.    We  speak  freely  to  you.    Our  heart  is  enlarged  lo  receive  you  all. 
13.  The  narrowness  (opposed  to  the  "  enlarged  ")  is  not  in  our  hearts,  but  in  yours. 

13.  For  a  recompense  in  like  kind.     A  return  for  our  enlarged  heart  toward  you. 

14.  Unequally  yoked.  The  allusion  is  to  Lev.  19 :  19.  The  unequal  yoking  with  unbelievers  is  any  connec- 
tion that  involves  intimacy  or  close  fellowship. 

15.  Belial  is  the  Hebrew  for  "  wickedness,"  and  is  probably  used  as  a  generic  name  for  heathen  idols,  or,  as 
most  think,  for  Satan.    It  literally  means,  "  no  use  "  (compare  1  Cor.  8  :  4,  "  no  idol  is  any  thing  in  the  world  "). 

16.  We  are  a  temple.     The  aggregate  church.     The  quotation  is  from  Lev.  26:  11,  12. 

17.  Here  the  quotation  is  from  Isa.  52  :  11,  12,  followed  by  Jer.  31 :  1,  9,  33,  and  2  Sam.  7  :  14.  Holiness  unto  God 
as  a  Father  is  thus  distinctively  taught  in  the  Old  Testament. 

The  Argument  of  this  Chapter.  — "In  the  conduct  of  my  ministry,  I  seek  to  avoid  giving  you  any  occasion  to 
stumble;  and,  in  this,  I  endure  many  and  great  trials,  meeting  with  opposite  experiences  and  judgments.  Return 
my  love  for  you,  and  thus  support  your  Christian  character;  avoiding,  according  to  God's  Word,  the  contamination 
arising  from  intimate  association  with  unbelievers  and  idolaters." 


CHAPTER    VII. 

e  proceedeth  in  exhorting  them  to  purity  of  life,  2.  and  to  bear  him  like  affection  as  he  doth  to  them. 
3,  Whereof  lest  he  might  seem  to  doubt,  he  declareth  what  comfort  he  tools  in  his  afBictions,  by  the  report 
which  Titus  gave  of  their  godly  sorrow,  which  his  former  epistle  had  wrought  in  them,  13.  and  of  their 
lovingkindness  and  obedience  towards  Titus,  answerable  to  his  former  boastings  of  them. 


1  Having  therefore  these  promises,  dearly  be- 
loved, let  us  cleanse  ourselves  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God. 

2  Receive  us;  we  have  wronged  no  man,  we 
have  corrupted  no  man,  we  have  defrauded  no 
man. 

3  I  speak  not  this  to  condemn  you :  for  I  have 
said  before,  that  ye  are  in  oiu-  hearts  to  die  and 
live  with  you. 


1  Having  therefore  these  promises,  be- 
loved, let  us  cleanse  ourselves  from  all  de- 
filement of  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God. 

2  1  Open  your  hearts  to  us :  we  wronged 
no  man,  we  corrupted  no  man,  we  took 

3  advantage  of  no  man.  I  say  it  not  to 
condenm  you  :  for  I  have  said  before,  that 
ye  are  in  our  hearts  to  die  together  and 

4  live  together.     Great   is   my   boldness   of 


Gr.  Make  room  for  us 


1.  This  verse  belongs  to  the  preceding  chapter. 

2.  Open  your  hearts  to  us.  Hold  us,  or  have  room  for  us  in  your  hearts.  The  Old  Version  is  better.  TVe 
wronged  no  man,  either  by  corrupting  him  or  overreaching  him.  This  is  said  probably  in  answer  to  charges 
made  against  Paul  by  evil  teachers. 

3.  i  say  it  not  to  condemn  you.  Referring  to  the  earnest  entreaties  to  holiness.  The  "it"  is  not  re- 
quired.    The  words  are,  "  For  condemnation  I  do  not  speak." 

411 


The  good  effect 


11.    CORIXTIIIAXS,    YII. 


of  godly  sorrow. 


4  Great  is  my  boldness  of  speech  toward  you, 
great  is  ray  glorying  of  you :  I  am  filled  with  com- 
fort, I  am  exceeding  joyful  in  all  our  tribulation. 

.5  For,  when  we  were  come  into  Macedonia,  our 
flesh  had  no  rest,  but  we  were  troubled  on  every 
side;  without  were  fightings,  within  loere  fears. 

6  Nevertheless  God,  that  comforteth  those  that 
are  cast  doAvn,  comforted  us  by  the  coming  of 
Titus; 

7  And  not  by  his  coming  only,  but  by  the  con- 
solation wherewith  he  was  comforted  in  you,  when 
he  told  us  your  earnest  desire,  your  mourning, 
your  fervent  mind  toward  me;  so  that  I  rejoiced 
the  more. 

8  For  though  I  made  you  sorry  with  a  letter,  I 
do  not  repent,  though  I  did  repent:  for  I  perceive 
that  the  same  epistle  hath  made  you  sorry,  though 
it  'were  but  for  a  season, 

9  Now  I  rejoice,  not  that  ye  were  made  sorry, 
but  that  ye  sorrowed  to  repentance :  for  ye  were 
made  sorry  after  a  godly  manner,  that  ye  might 
receive  damage  by  us  in  nothing. 

10  For  godly  sorrow  worketh  repentance  to 
salvation  not  to  be  repented  of:  but  the  sorrow  of 
the  world  worketh  death. 

11  For  behold  this  selfsame  thing,  that  ye  sor- 
rowed after  a  godly  sort,  what  carefulness  it 
wrought  in  you,  yea,  lohat  clearing  of  yourselves, 
yea,  what  indignation,  yea,  lohat  fear,  yea,  ivhat 
vehement  desire,  yea,  what  zeal,  yea,  ivhat 
revenge!  In  all  thinf/s  ye  have  approved  your- 
selves to  be  clear  in  this  matter. 

12  Wherefore,  though  I  wrote  unto  you,  I  did 
it  not  for  his  cause  that  had  done  the  wrong,  nor 
for  his  cause  that  suffered  wrong,  but  that  our  care 
for  you  in  the  sight  of  God  might  appear  unto 
you. 

13  Therefore  we  were  comforted  in  your  com- 
fort: yea,  and  exceedingly  the  more  joyed  we  for 
the  joy  of  Titus,  because  his  spirit  was  refreshed 
by  you  all. 

14  For  if  I  have  boasted  any  thing  to  him  of 
you,  I  am  not  ashamed;  but  as  we  spake  all  things 
to  you  in  truth,  even  so  our  boasting,  which  / 
7)iade  before  Titus,  is  found  a  truth. 

1.5  And  his  inward  affection  is  more  abvmdant 
toward  you,  whilst  he  remembereth  the  obedience 
of  you  all,  how  with  fear  and  trembling  ye  re- 
ceived him. 

16  I  rejoice  therefore  that  I  have  confidence  in 
vou  in  all  thim/s 


speech  toward  you,  great  is  my  glorying 
on  your  behalf:  I  am  filled  with  comfort, 
1  overflow  with  joy  in  all  our  affliction, 

5  For  even  when  we  were  come  into  Mace- 
donia, our  flesh  had  no  relief,  but  loe  were 
afflicted  on  every  side;  without  were  fight- 

6  ings,  within  were  fears.  Nevertheless  he 
that  comforteth  the  lowly,  ecen  God,  com- 

7  forted  us  by  the  i  coming  of  Titus ;  and 
not  by  his  ^  coming  only,  but  also  by  the 
comfort  wherewith  he  was  comforted  in 
you,  while  he  told  us  your  longing,  your 
mourning,   your  zeal  for  me;   so  that   I 

8  rejoiced  yet  more.  For  though  I  made 
you  sorry  with  my  epistle,  I  do  not  regret 
it,  though  I  did  regret;  2 for  I  see*that 
that  epistle  made  you  sorry,  though  but 

9  for  a  season.  Now  I  rejoice,  not  that  ye 
were  made  sorry,  but  that  ye  were  made 
sorry  imto  repentance :  for  ye  were  }nade 
sorry  after  a  godly  sort,  that  ye  might 

10  suffer  loss  by  us  in  nothing.  For  godly 
sorrow  worketh  repentance  ^  unto  salva- 
tion, fl  repentance  which  bringeth  no 
regret :  but  the  sorrow  of  the  \vorld  work- 

11  eth  death.  For  behold,  this  selfsame 
thing,  that  ye  were  made  sorry  after  a  god- 
ly sort,  what  earnest  care  it  wrought  in 
you,  yea,  what  clearing  of  yourselves,  yea, 
what  indignation,  yea,  what  fear,  yea, 
what  longing,  yea,  what  zeal,  yea,  what 
avenging!     In    every  thing    ye  approved 

12  youi'selves  to  be  pure  in  the  matter.  So 
although  I  wrote  unto  you,  I  wrote  not  for 
his  cause  that  did  the  wrong,  nor  for  his 
cause  that  suffered  the  wrong,  but  that 
your  earnest  care  for  us  might  be  made 
manifest  unto  you  in  the  sight  of  God. 

13  Therefore  we  have  been  comforted:  and 
in  our  comfort  we  joyed  the  more  exceed- 
ingly  for  the  joy  of   Titus,  because  his 

14  spirit  liath  been  refreshed  by  you  all.  For 
if  in  any  thing  I  have  gloried  to  him  on 
your  behalf,  I  was  not  put  to  shame ;  but 
as  we  spake  all  things  to  you  in  truth,  so 
our  glorying  also,   which  I  made  before 

15  Titus,  was  found  to  be  truth.  And  his 
inward  affection  is  more  abundantly  to- 
ward you,  whilst  he  remembereth  the  obe- 
dience of   you  all,   how  with    fear  and 

16  trembling  ye  received  him.  I  rejoice  that 
in  every  thing  I  am  of  good  courage  con- 
cerning you. 


Some  ancient  authorities  omit  for.    ^  Or,  unto  a  salvation  which  bringeth  no  regret. 


Gr.  presence. 


6.  Titus,  He  had  been  sent  by  Paul  to  Corinth,  to  see  and  report  regarding  the  reception  of  his  First  Epistle 
(see  chap.  2:13). 

8.  AVith  my  first  epistle.  Paul  had  felt  somewhat  sorry  that  he  had  sent  the  First  Epistle,  yet  his  sorrow 
was  at  an  end  when  he  saw  the  irood  result.  His  sorrow  did  not  imply  regret  that  he  had  sent  it,  but  was  only  grief 
regarding  a  matter  which  he  would  not  have  altered. 

9.  Tliat  ye  might  suffer  loss  by  us  in  nothing;  i.e.,  by  our  neglect  of  apostolic  duty  in  punishing  the 
incestuous  person. 

11.  "  For  behold  this  very  fact  of  being  made  sorry  after  a  godly  sort."  The  earnest  care  was  seen  in  their 
clearing  of  themselves,  and  their  indignation  as  respects  the  interests  of  the  church,  their  fear  and  longing  as  respects 
Paul,  and  their  zeal  and  avenging  as  respects  the  sin.    The  "  avenging  "  was  the  punishment  of  the  guilty  man. 

18.  That  suffered  the  wrong.  The  community  of  Christians.  Paul  does  not  mean  to  say  that  he  did  not 
purpose  in  his  writing  to  do  any  thing  for  either  party,  the  injurer  or  the  injured,  but  that  ho  only  looked  to  the 
development  of  their  knowledge  of  their  own  love  to  him,  but  he  means  that  God  so  ordered  the  result,  that,  from 
the  divine  stand-point,  we  may  consider  this  last  the  main  object. 

15.  With  fear  and  trembling.    See  note  on  1  Cor.  2:3. 


The  Argument  of  thin  Chapter  —  "  Love  me,  for  I  love  you,  and  therefore  have  spoken  plainly ;  for  I  rejoice  in 
yon,  oven  in  the  midst  of  trials.  Especially  does  your  treatment  of  my  first  letter  give  me  joy,  answering  to  my 
expeciations,  inspiring  me  with  coulideuce  and  comfort,  in  which  Titus  sliares." 

412 


Paul  ezhortetli 


11.    CORIXTHIAXS,    VIII. 


to  liberality. 


CHAPTER    VIII. 

He  stirreth  them  up  to  a  liberal  contribution  for  the  poor  saints  at  Jerusalem,  by  the  example  of  the  Mace- 
donians, 7.  by  commendation  of  their  former  forwardness,  9.  by  the  example  of  Christ,  14.  and  by  the 
spiritual  profit  that  shall  redound  to  themselves  thereby  !  16.  commending  to  them  the  integrity  and  willing- 
ness of  Titus,  and  those  other  brethren,  who  upon  his  request,  exhortation,  and  commendation,  were  purposely 
come  to  them  for  this  business, 


1  Moreover,  brethren,  we  do  you  to  wit  of  the 
grace  of  God  bestowed  on  the  churches  of  Mace- 
donia; 

2  How  that  in  a  great  trial  of  affliction  the 
abundance  of  their  joy  and  their  deep  poverty 
abounded  unto  the  riches  of  their  liberality. 

3  For  to  their  power,  I  bear  record,  yea,  and 
beyond  their  power  they  were  willing  of  them- 
selves ; 

4  Praying  us  with  much  intreaty  that  we  would 
receive  the  gift,  and  take  upon  us  the  fellowship  of 
the  ministering  to  the  saints. 

5  And  this  they  did,  not  as  we  hoped,  but  first 
gave  their  own  selves  to  the  Lord,  and  unto  us  by 
the  will  of  God. 

6  Insonuich  that  we  desired  Titus,  that  as  he 
had  begun,  so  he  would  also  fuiish  in  you  the 
same  grace  also. 

7  Therefore,  as  ye  abound  in  every  thing,  in 
faith,  and  utterance,  and  knowledge,  and  in  all 
diligence,  and  in  your  love  to  us,  see  that  ye 
abound  in  this  grace  also. 

8  I  speak  not" by  commandment,  but  by  occasion 
of  the  forwardness  of  others,  and  to  i)rove  the 
sincerity  of  your  love. 

9  For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  rich,  yet  for  your 
sakes  he  became  poor,  that  ye  through  his  poverty 
might  be  rich. 

10  And  herein  I  give  my  advice;  for  this  is  ex- 
pedient for  you,  who  have  begun  before,  not  only 
to  do,  but  also  to  be  forward  a  year  ago. 

11  Xow  therefore  perform  the  doing  of  it ;  that 
as  there  loas  a  readiness  to  will,  so  there  may  be  a 
performance  also  out  of  that  which  ye  have. 

12  For  if  there  be  first  a  willing  mind,  it  is  ac- 
cepted according  to  that  a  man  hath,  and  not 
according  to  that  he  hath  not. 

13  For  /  mean  not  that  other  men  be  eased,  and 
ye  burdened: 

14  But  by  an  equality,  that  now  at  this  time  your 
abundance  may  be  a  supply  for  their  want,  that 
their  abundance  also  may  be  a  supply  for  your 
want :  that  there  may  be  equality : 


1  Moreover,  brethren,  we  make  known 
to  you  the  grace  of  God  which  hath  been 

2  given  in  the  churches  of  Macedonia ;  how 
that  in  much  proof  of  affliction  the  abun- 
dance of  their  joy  and  their  deep  poverty 
abounded  unto  the  riches  of  their  ^  liber- 

3  ality.  For  according  to  their  power,  I 
bear  witness,  yea  and  beyond  their  power, 

4  they  gave  of  their  own  accord,  beseeching 
us  with  much  intreaty  in  regard  of  this 
grace  and  the  fellowship  in  the  ministering 

5  to  the  saints:  and  this,  not  as  we  had 
hoped,  but  first  they  gave  their  own  selves 
to  the  Lord,  and  to  us  by  the  will  of  God. 

6  Insomuch  that  we  exhorted  Titus,  that  as 
he  had  made  a  beginning  before,  so  he 
would  also  complete  in  you  this  grace  also. 

7  But  as  ye  abound  in  every  thing,  in  faith, 
and  utterance,  and  knowledge,  and  in  all 
earnestness,  and  in  '^  your  love  to  us,  see 

8  that  ye  abound  in  this  grace  also.  I  speak 
not  by  way  of  conmiandment,  but  as 
proving  through  the  earnestness  of  others 

9  the  sincerity  also  of  your  love.    For  ye 
know  the  grace  of  our  Lord  .Jesus  Christ, 
that,   though  he   was   rich,  yet  for  your  ^ 
sakes  he  became  poor,  that  ye  through  his 

10  poverty  might  become  rich.  And  herein 
I  give  my  judgement:  for  this  is  expedient 
for  you,  who  were  the  first  to  make  a  be- 
ginning a  year  ago,  not  only  to  do,  but 

11  also  to  will.  But  now  complete  the  doing 
also;  that  as  there  ivas  the  readiness  to 
will,  so  there  may  be  the  completion  also 

12  out  of  your  ability.  For  if  the  readiness 
is  there,  it  is  acceptable  according  as  a  man 

13  hath,  not  according  as  he  hath  not.  For 
I  say  not  this,  that  others  may  be  eased, 

14  and  ye  distressed :  but  by  equality ;  your 
abundance  being  a  supply  at  this  present 
time  for  their  want,  that  thoir  abundance 
also  may  become  a  supply  for  your  want; 

15  that  there  may  be  equality :  as  it  is  writ- 
ten. He  that  gathered  much  had  nothing 


Gr.  singleness.    '  Some  ancient  authorities  read  our  love  to  you. 


3.  Proof  of  affliction.  Testing  by  affliction.  Liberality.  Rather,  "  siraple-heartedness."  The  sentence 
is  an  involved  one.  We  might  analyze  it  in  thin  way  :  "  In  a  thorough  testing,  through  affliction,  the  overflow  of  their 
joy  (and  that,  too,  amid  great  poverty)  overflowed,  and  exhibited  the  true  wealth  that  comes  from  pure  hearts." 

3.  According  to  their  power.     That  is,  fulness.     Beyond  tlieir  power.     That  is,  orerjlowing. 

4.  In  regard  of  this  grace.     He  calls  their  pecuniary  gift  for  the  poor  in  Palestine  a  grace  or  favor. 

.5.  Hoped.  Rather,  "expected."  The  devotion  of  the  Macedonian  churches  to  the  Lord  and  their  implicit 
confidence  in  Paul  were  unexpected  by  the  apostle. 

6.  Titus  had  collected  gifts  from  the  Macedonian  churches,  probably  when  on  his  way  back  from  Corinth  to 
Paul  at  Ephesus.  Paul,  however,  meets  him  in  Macedonia,  and  sends  him  again  to  Corinth  with  this  Second  Epistle, 
and  with  instructions  to  collect  gifts  from  the  Corinthian  church  likewise.     This  grace  also,  of  giving. 

8.  Testing  the  genuineness  of  your  love  by  comparing  your  earnestness  with  that  of  others  (the  Macedonians). 

10.  Herein.  In  what  follows.  The  Corinthians  had  been  the  first,  a  year  before,  to  collect  for  the  poor  Hebrew 
Christians,  and  not  only  the  first  to  do  it,  but  the  first  to  d«sire  such  a  collection  to  be  made. 

14.  But  by  equality.    But  I  say  the  matter  should  be  arranged  on  a  basis  of  impartiality  and  equality. 

15.  Exod.  16 :  18. 


413 


Paul  commendetli  the 


11.    CORIXTHIA^'S,    IX. 


Gorintliiaiis  for  their  forwardness. 


15  As  it  is  written,  He  that  had  yutliered  much 
had  nothing  over;  and  he  that  had  yathered  little 
had  no  lack. 

16  But  thanks  be  to  God,  which  put  the  same 
earnest  care  into  the  heart  of  Titus  for  you. 

17  For  indeed  he  accepted  the  exhortation;  but 
being  more  forward,  of  his  own  accord  he  went 
unto  you. 

18  And  we  have  sent  with  him  the  brother, 
whose  praise  its  in  the  gospel  throughout  all  the 
churches ; 

19  And  not  that  only,  but  who  was  also  chosen 
of  the  churches  to  travel  with  us  with  this  grace, 
which  is  administered  by  us  to  the  glory  of  the 
same  Lord,  and  declaration  of  your  ready  mind: 

20  Avoiding  this,  that  no  man  should  blame  us 
in  this  abundance  which  is  administered  by  us: 

21  Providing  for  honest  things,  not  only  in  the 
sight  of  the  Lord,  but  also  in  the  sight  of  men. 

22  And  we  have  sent  with  them  our  brother, 
whom  we  have  oftentimes  proved  diligent  in  many 
things,  but  now  much  more  diligent,  upon  the 
great  confidence  which  I  have  in  you. 

23  AVhether  any  do  enquire  of  Titus,  he  is  my 
partner  and  fellowhelper  concerning  you:  or  our 
brethren  be  enquired  of,  they  are  the  messengers 
of  the  churches,  and  the  glory  of  Christ. 

24  Wherefore  shew  ye  to  them,  and  before  the 
churches,  the  proof  of  your  love,  and  of  our 
boasting  on  your  behalf. 


over;  and  he  that  yathered  little  had  no 
lack. 

16  But  thanks  be  to  God,  which  putteth  the 
same  earnest  care  for  you  into  the  heart 

17  of  Titus.  For  indeed  he  accepted  our 
exhortation;  but  being  himself  very  ear- 
nest, he  went  forth  unto  you  of  his  own 

18  accord.  And  we  have  sent  together  with 
him  the  brother  whose  praise  in  the  gospel 

19  is  spread  through  all  the  churches ;  and  not 
only  so,  but  who  was  also  appointed  by  the 
churches  to  travel  with  us  in  the  matter  of 
this  grace,  which  is  ministered  by  us  to  the 
glory  of  the  Lord,  and  to  sheio  our  readi- 

20  ness  :  avoiding  this,  that  any  man  should 
blame  us  in  the  matter  of  this  bounty 

21  which  is  ministered  by  us :  for  we  take 
thought  for  things  honourable,  not  only  in 
the  sight  of  the  Lord,  but  also  in  the  sight 

22  of  men.  And  we  have  sent  with  them 
our  bi-other,  whom  we  have  many  times 
proved  earnest  in  many  things,  but  now 
much  more  earnest,  by  reason  of  the  great 

23  confidence  which  he  hath  in  you.  Whether 
anil  iiiqnlrr  about  Titus,  he  is  my  partner 
and  in//  fellow-worker  to  you-ward;  or  our 
brethren,  they  are  the  ^  messengers  of  the 
churches,   they   are  the  glory  of   Christ. 

24  ^  Shew  ye  therefore  unto  them  in  the  face 
of  the  churches  the  proof  of  your  love, 
and  of  our  glorying  on  your  behalf. 


Gr.  apostles.    -  Or,  Sheic  ye  there/ore  in  the  face 


on  your  behalf  unto  them. 


17.  Our  exliortation  to  go  back  to  Corinth,  and  expedite  the  collection. 

18.  The  brother.    Supposed  to  be  Luke.    In  the  gospel.    In  the  matter  of  evangelizing. 

19.  This  grace.  As  in  verse  4.  The  gift.  Luke  may  have  been  designated  to  accompany  Paul  to  Judasa  with 
the  collections.     We  know  he  went  from  Philippi  with  Paul. 

20.  Avoiding  tliis.  Rather,  "  making  this  preparation  (or  arrangement) ;  "  i.e.,  of  sending  more  than  one 
brother  on  this  duty  which  involved  money.  Paul  desired  to  guard  against  any  future  charge  of  improper  use  of  the 
money  collected.  Hence,  three  brethren  were  to  collect  the  funds  at  Corinth,  and  Paul,  with  another,  to  carry  them 
to  Jerusalem. 

33.  Onr  brother.  Who  this  was  is  uncertain.  Perhaps  it  was  Timothy,  who  was  with  Paul  afterward  on  hia 
way  to  Judsea  (chap.  20 :  4). 

23.  Messengers  of  the  churches.  Literally,,  "  apostles  of  the  churches."  Not  apostles  of  Christ.  This 
high  title  was  especially  appropriate  to  Luke  and  Timothy,  who  acted  as  apostolic  delegates  from  church  to  church. 

The  Argument  of  this  CAa/sier. —  "  Macedonia  has  set  you  a  good  example  of  liberality.  Titus  and  two  other 
brethren  will  receive  from  you  whatever  your  love  will  prompt  you  to  collect  and  give." 


CHAPTER    IX. 


1.  He  yieldeth  the  reason  why,  though  he  knew  their  forwardness,  yet  he  sent  Titus  and  his  brethren  beforehand. 
6.  And  he  proceedeth  in  stirring  them  up  to  a  bountiful  alms,  as  being  but  a  kind  of  sowing  of  seed, 
10.  which  shall  return  a  great  increase  to  them,  13.  and  occasion  a  great  sacrifice  of  thanksgivings  unto 
God. 


1  FoK  as  touching  the  ministering  to  the  saints, 
it  is  superfluous  for  me  to  write  to  you: 

2  For  I  know  the  forwardness  of  your  mind,  for 
which  I  boast  of  you  to  them  of  Macedonia,  that 
Achaia  was  ready  a  year  ago ;  and  your  zeal  hath 
provoked  very  many. 

3  Yet  have  I  sent  the  brethren,  lest  our  boasting 
of  you  should  be  in  vain  in  this  behalf;  that,  as  I 
said,  ye  may  be  ready: 


1  Fou  as  touching  the  ministering  to  the 
saints,  it  is  superfluous  for  me  to  write  to 

2  you :  for  I  know  yoiu-  readiness,  of  which 
I  glory  on  your  behalf  to  them  of  Mace- 
donia, that  Achaia  hath  been  prepared  for 
a  year  past;  and  ^  your  zeal  hath  stirred 

3  up  -  very  many  of  thent.  But  I  have  sent 
tiie  ])rethren,  that  our  glorying  on  your 
behalf  may  not  be  made  void  in  this 
respect;  that,  even  as  I  said,  ye  may  be 


Or,  emulation  of  you.    ^  Gr.  the  more  part. 


2.  Achaia.    The  Pioman  province  of  Greece,  of  which  Corinth  was  capital.    For  a  year  past.    See  chap. 
8 ;  11.    Very  uxauy  of  theiu.    Simply,  "  very  many."    The  "  of  them  "  is  confusing,  and  not  in  the  Greek. 

414 


Paul  recommendeth 


II.    CORIXTIIIAXS,    IX. 


bountiful  almsgiving, 


4  Lest  haply  if  they  of  iracedonia  come  with 
me,  and  find  you  unprepared,  we  (that  we  say 
not,  ye)  should  be  ashamed  in  this  same  confident 
boasting. 

5  Therefore  I  thought  it  necessary  to  exhort  the 
brethren,  that  they  would  go  before  unto  you,  and 
make  up  beforehand  your  bounty,  whereof  ye  had 
notice  before,  that  the  same  might  be  ready,  as  a 
matter  of  bounty,  and  not  as  of  covetousness. 

6  But  this  I  say,  He  which  soweth  sparingly 
shall  reap  also  sparingly;  and  he  which  soweth 
bountifully  shall  reap  also  bountifully. 

7  Every  man  according  as  he  purposeth  in  his 
heart,  so  let  him  give  ;  not  grudgingly,  or  of  neces- 
sity :  for  God  loveth  a  cheerful  giver. 

8  And  God  is  able  to  make  all  grace  aboimd 
toward  you;  that  ye,  always  having  all  sufficiency 
in  all  things,  may  abound  to  every  good  work : 

9  (As  it  is  written.  He  hath  dispersed  abroad; 
he  hath  given  to  the  poor:  his  righteousness 
remaineth  for  ever. 

10  Now  he  that  ministereth  seed  to  the  sower 
both  minister  bread  for  your  food,  and  multiply 
your  seed  sown,  and  increase  the  fruits  of  your 
righteousness;) 

11  Being  enriched  in  every  thing  to  all  bounti- 
fulness,  which  causeth  through  us  thanksgiving 
to  God. 

12  For  the  administration  of  this  service  not 
only  supplieth  the  want  of  the  saints,  but  is 
abundant  also  by  many  thanksgivings  unto  God ; 

13  Whiles  by  the  experiment  of  this  ministration 
they  glorify  God  for  your  professed  subjection 
unto  the  gospel  of  Christ,  and  for  yoia-  liberal 
distribution  unto  them,  and  unto  all  men  ; 

14  And  by  their  prayer  for  you,  which  long  after 
you  for  the  exceeding  grace  of  God  in  you. 

1.5  Thanks  be  unto  God  for  his  unspeakable 
gift. 


4  prepared;  lest  by  any  means,  if  there 
come  with  me  any  of  Macedonia,  and  find 
you  unprepared,  we  (that  we  say  not,  ye) 
should  be  put  to  shame  in  this  confidence. 

.5  I  thought  it  necessary  therefore  to  intreat 
the  brethren,  that  they  would  go  before 
unto  you,  and  make  up  beforehand  your 
aforepromised  ^  bounty,  that  the  same 
might  be  ready,  as  a  matter  of  bounty, 
and  not  of  -^  extortion. 

G  But  this  /  my.  He  that  soweth  spar- 
ingly shall  reap  also  sparingly;  and  he 
that  soweth  ^  bountifully  shall  reap  also 

7  3  bountifully.  Let  each  man  do  according 
as  he  hath  purposed  in  his  heart;  not 
^  grudgingly,  or  of  necessity :  for  God  lov- 

8  eth  a  cheerful  giver.  And  God  is  able  to 
make  all  grace  abound  unto  you;  that  ye, 
having  always  all  sufficiency  in  every 
thing,  may  abound  unto  every  good  work: 

9  as  it  is  written, 

He  hath  scattered  abroad,  he  hath  given 

to  the  poor; 
His  righteousness  abideth  for  ever. 

10  And  he  that  supplieth  seed  to  the  sower 
and  bread  for  food,  shall  supply  and  mul- 
tiply your  seed  for  sowing,  and  increase 

11  the  fruits  of  your  righteousness  :  ye  being 
enriched  in  every  thing  unto  all  ^  liberality, 
which  worketh  through  us  thanskgiving 

12  to  God.  For  the  ministration  of  this  ser- 
vice not  only  filleth  up  the  measure  of  the 
Avants  of  the  saints,  but  aboundeth  also 
through  many  thanksgivings  unto  God; 

13  seeing  that  througli  the  proving  of  you 
by  this  ministration  they  glorify  God  for 
the  obedience  of  your  confession  unto  the 
gospel  of  Christ,  and  for  the  ^  liberality  of 
your  contribution  unto  them  and  unto  all; 

14  while  they  themselves  also,  with  supplica- 
tion on  your  behalf,  long  after  you  by 
reason  of  the  exceeding  grace  of  God  in 

15  you.  Thanks  be  to  God  for  his  unspeak- 
able gift. 


1  Gr.  blessing.     ^  Or,  covetousness.    ^  Gr.  icith  blessings.    ^  Gr.  of  sorrow.    ^  Gr.  singleness. 

5.  As  a  matter  of  bounty  on  your  part,  and  not  of  extortion  (or  grasping)  on  our  part. 

7.  Of  necessity.    By  compulsion. 

9.  Fs.  112  .-9. 

11.  Being  enriched.  Grammatically  connected  with  verse  8,  and  yet,  in  thought,  closely  connected  with  the 
last  clause  of  the  tenth  verse.     Liberality.     Simple-heartedness. 

13.  Liberality  of  your  contribution.    Rather,  "  simple-heartedness  of  your  fellowship." 

15.  The  contrast  is  presented  of  God's  unspeakably  great  gift  of  salvation  through  Christ  (Rom.  6 :  23),  and  our 
trifling  human  gifts. 


The  Argument  of  this  Chapter.  —  '•  Let  not  my  confident  boasting  of  your  liberality,  and  your  preparation  a  year 
ago,  be  in  vain.    As  God  is  liberal  to  you,  be  liberal  in  his  cause,  for  the  good  of  tlie  saints,  aud  to  his  glory." 

415 


Ths  apostk'a 


II.    CORINTHIAXS,    X. 


spiritnal  power. 


CHAPTER    X. 


Against  the  false  apostles,  who  disgraced  the  weakness  of  his  person  and  bodily  presence,  ne  setteth  ont  the 
spiritual  might  and  authority,  with  which  he  is  armed  against  all  adversary  powers,  7.  assuring  them  that 
at  his  coming  he  will  be  found  as  mighty  in  word,  as  he  is  now  in  writing  being  absent,  12,  and  withal 
taxing  them  for  reaching  out  themselves  beyond  their  compass,  and  vaunting  themselves  into  other  men's 
labours. 


1  Now  I  Paul  myself  beseech  you  by  tlie  meek- 
ness and  gentleness  of  Christ,  who  in  presence 
am  base  among  you,  but  being  absent  am  bold 
toward  you: 

2  But  I  beseech  you,  that  I  may  not  be  bold 
when  I  am  present  with  that  confidence,  where- 
witli  I  think  to  be  bold  against  some,  which  think 
of  us  as  if  we  walked  according  to  the  flesh. 

3  For  though  we  walk  in  the  flesh,  we  do  not 
war  after  the  flesh ; 

4  (For  the  weapons  of  our  warfare  are  not  car- 
nal, but  mighty  through  God  to  the  pulling  down 
of  strong  holds;) 

5  Casting  down  imaginations,  and  every  high 
thing  that  exalteth  itself  against  the  knowledge 
of  God,  and  bringing  into  captivity  every  thought 
to  the  obedience  of  Christ; 

6  And  having  in  a  readiness  to  revenge  all  dis- 
obedience, when  your  obedience  is  fulfilled. 

7  Do  ye  look  on  things  after  the  outward  appear- 
ance ?  If  any  man  trust  to  himself  that  he  is 
Christ's,  let  him  of  himself  think  this  again,  that, 
as  he  is  Christ's,  even  so  are  we  Christ's. 

8  For  though  I  should  boast  somewhat  more  of 
our  authority,  which  the  Lord  hath  given  us  for 
edification,  and  not  for  your  destruction,  I  should 
not  be  ashamed : 

9  That  I  may  not  seem  as  if  I  would  terrify  you 
by  letters. 

10  For  his  letters,  say  they,  are  weighty  and 
powerful;  but  his  bodily  presence  is  weak,  and 
his  speech  contemptible. 


1  Now  I  Paul  myself  intreat  you  by  the 
meekness  and  gentleness  of  Christ,  I  who 
in  your  presence  am  lowly  among  you, 
but  being  absent  am  of  good  courage  to- 

2  ward  you :  yea,  I  beseech  you,  that  I  may 
not  when  present  shew  courage  with  the 
confidence  wherewith  I  count  "to  be  bold 
against  some,  which  count  of  us  as  if  we 

3  walked  according  to  the  flesh.  For  though 
we  walk  in  the  flesh,  we  do  not  war  ac- 

4  cording  to  the  flesh  (for  the  weapons  of 
our  warfare  are  not  of  the  flesh,  but 
mighty  before  God  to  the  casting  down 

5  of  strong  holds) ;  casting  down  i  imagina- 
tions, and  every  high  thing  that  is  exalted 
against  the  knowledge  of  God,  and  bring- 
ing every  thought  into  captivity  to  the 

6  obedience  of  Christ ;  and  being  in  readi- 
ness to  avenge  all  disobedience,  when  your 

7  obedience  shall  be  fulfilled.  -  Ye  look  at 
the  things  that  are  before  your  face.  If 
any  man  trusteth  in  himself  that  he  is 
Christ's,  let  him  consider  this  again  with 
himself,  that,  even  as  he  is  Christ's,  so  also 

8  are  we.  For  though  I  should  glory  some- 
what abundantly  concerning  our  author- 
ity (which  the  Lord  gave  for  building  you 
up,  and  not  for  casting  you  down),  1  shall 

9  not  be  put  to  shame:  that  I  may  not  seem 
as  if  I  would  terrify  you  by  my  letters. 

10  For,  His  letters,  they  say,  are  weighty  and 
strong;  but  his  bodily  presence  is  weak, 


Or,  reasonings.    -  Or,  Do  ye  look  .  .  .  facet 


1.  By  the  meekness  and  g:entleness  of  Christ.    Through  such  graces  operating  in  me. 

2,  Paul  hopes  that  his  bold,  authoritative  attitude,  which  he  was  compelled  to  t.ike  in  regard  to  the  troublesome 
members  of  the  Corinthian  church,  may  be  laid  aside  before  he  arrives  at  Corinth,  by  reason  of  their  united  docility 
and  dutifulness. 

4.  The  whole  conflict  is  spiritual.  Even  the  "  destruction  of  the  flesh  "  (1  Cor.  5:5)  in  the  case  of  the  incestuous 
person  (which,  however,  was  not  with  carnal  weapons)  was  an  exceptional  case,  demanded  as  part  of  the  apostolic 
evidence,  but  is  no  example  for  the  church.     The  warfare  is  not  according  to  the  flesh. 

.5.  Casting  down  imaginations.  This  belongs  to  the  "  we  "  of  verse  3,  and  yet  has  reference  to  the  "  cast- 
ing down  "  in  the  parenthesis  (see  chap.  9 :  11,  for  a  like  construction).  Imaginations.  Rather  (with  margin), 
"  reasonings."  It  is  man's  shallow  reason  that  lifts  itself  against  God's  revelation.  Every  liigli  thing.  The 
military  image  is  continued,  and  the  oppositions  of  the  carnal  reason  are  likened  to  castles  and  towers.  Bringing 
every  tliought  into  captivity.  Just  as  the  conquering  general  takes  captive  every  one  who  had  occupied  the 
now  razed  fortress. 

6.  Paul  says,  that,  on  securing  their  complete  obedience  to  the  truth,  he  is  ready  to  punish  all  persistent  disobe- 
dience, such  as  that  of  the  false  teachers. 

7.  Ye  look  at  tlie  things  tliat  are  hefore  your  face.  This  is  a  most  unfortunate  rendering.  The  Old 
Version  is  right.  "  Do  ye  look  on  things  after  the  outward  appearance  ?  "  The  correction  by  the  Revision  is  one  of 
excessive  purism,  which  Is  the  one  fault  of  the  Revision.  The  words  Kara  irpoa-iaTrov  mean  "at  face,"  "according  to 
face,"  "  in  front."  Ta  Kara  rrpocrunrov  means  "  the  things  in  front."  Here  it  is  not  the  things  in  front  of  the  lookers 
that  are  meant,  but  the  things  in  front  of  the  objects  looked  on  (the  false  teachers) ;  i.e.,  their  outward  appearance. 
The  context  requires  this  view.  Paul  is  chiding  t/hem,  not  for  looking  at  the  things  in  front  of  them,  which  they  had 
to  do,  and  ought  to  do,  but  for  looking  at  the  outside  professions  and  aspects  of  their  false  teachers. 

9.  Tliat  I  may  not,  etc.  This  should  begin  a  new  sentence,  thus :  "  That  1  may  not  seem  as  if  I  woul'd  ter- 
rify you  by  my  letters  (for  '  his  letters,'  they  say,  'are  weighty  and  strong,  but  his  bodily  presence  is  weak,  and  his 
speech  of  no  account'),  let  such  a  one  reckon  this,  that,  what  we  are  in  word  by  letters  when  we  are  absent,  such 
shall  we  be  also  in  deed  when  we  are  present." 

10.  They  say.  The  Sinailic  codex,  and  nearly  all  the  untiials,  read  "  he  says,"  referring  to  some  one  particular 
offender  iu  the  apostle's  mind. 

416 


Paul's  godly  jealousy 


IT.    CORTXTIIIAXS,    XL 


over  the  Corinthians. 


11  Let  such  an  one  think  this,  that,  such  as  we 
are  in  word  by  letters  when  we  are  absent,  such 
will  we  be  also  in  deed  when  we  are  present. 

12  For  we  dare  not  make  ourselves  of  the  num- 
ber, or  compare  ourselves  with  some  that  com- 
mend themselves :  but  they  measuring  themselves 
by  themselves,  and  comparing  themselves  among 
themselves,  are  not  wise. 

13  But  we  will  not  boast  of  things  without  ovr 
measure,  but  according  to  the  measure  of  the  nxle 
which  God  hath  distributed  to  us,  a  measure  to 
reach  even  unto  you. 

14  For  we  stretch  not  ourselves  beyond  our 
measure,  as  though  we  reached  not  unto  you:  for 
we  are  come  as  far  as  to  you  also  in  preachinr/  the 
gospel  of  Christ: 

15  Not  boasting  of  things  without  our  measure, 
that  is,  of  other  men's  labours;  but  having  hope, 
when  your  faith  is  increased,  that  we  shall  be 
enlarged  by  you  according  to  our  rule  abundantly, 

16  To  preach  the  gospel  in  the  regions  beyond 
you,  and  not  to  boast  in  another  man's  line  of 
things  made  ready  to  our  hand. 

17  But  he  that  glorieth,  let  him  glory  in  the 
Lord. 

18  For  not  he  that  commendeth  himself  is 
approved,  but  whom  the  Lord  commendeth. 


11  and  his  speech  of  no  account.  Let  such 
a  one  reckon  this,  that,  what  we  are  in 
word  by  letters  when  we  are  absent,  such 
are  we  also  in  deed  when  we  are  present. 

12  For  we  are  not  bold  ^  to  number  or  com- 
pare ourselves  with  certain  of  them  that 
commend  themselves:  but  they  them- 
selves, measuring  themselves  by  them- 
selves, and  comparing  themselves  with, 
themselves,   are   without    understanding. 

13  But  we  will  not  glory  beyond  our  meas- 
ure, but  according  to  the  measure  of  the 

2  province  which  God  apportioned  to  us  as 

14  a  measure,  to  reach  even  unto  you.  For 
we  stretch  not  ourselves  overmuch,  as 
though  we  reached  not  unto  you :  for  we 

3  came  even  as  far  as  unto  you  in  the  gos- 

15  pel  of  Christ:  not  glorying  beyond  our 
measure,  tliat  is,  in  other  men's  laboiu-s; 
but  having  hope  that,  as  your  faith  grow- 
eth,  \\e  shall  be  magnified  in  you  accord- 
ing to  our  '^province  unto  further  abun- 

16  dance,  so  as  to  preach  the  gospel  even 
unto  the  parts  beyond  you,  and  not  to 
glory  in  another's  ^  province  in  regard  of 

17  things  ready  to  our  hand.     But  he  that 
IS  glorieth,  let  him  glory  in  the  Lord.     For 

not  he  that  commendeth  himself  is  ap- 
proved, but  whom  the  Lord  commendeth. 


1  Gr.  to  judgi'  ( 


elres  among,  or  to  judge  ourselves  icith.    *  Or,  limit, 
to  come. 


Or.  measuring -rod.    ^  Or,  icere  the  first 


13.  Paul  holds  up  the  false  teachers  to  reproach  for  their  low  rivalries  and  emulations.  He  did  not,  as  a 
Christian  before  God's  eye,  dare  to  count  himself  among  such,  or  to  compare  himself  with  such.  Their  own  mutual 
comparisons  were  marks  of  folly. 

13.  Paul  would  glory,  but  only  in  what  God  had  assigned  him.  The  measure  of  the  province.  Literally, 
"  the  measure  of  the  rule."  Paul  represents  God  as  exactly  apportioning  to  him  his  work  and  its  sphere;  and  the 
Corinthian  church  had  been  allotted  to  him,  that  he  should  be  its  founder  and  apostle. 

14.  For  we  do  not  overstretch  ourselves,  as  if  we  were  not  reaching  to  you,  but  trying  to  do  so.  We  came. 
Rather  (with  the  margin),  "  we  were  the  first  to  come  "  (Acts  18 : 1-18). 

15.  The  thought  of  verse  1.3  resumed.  According  to  our  province.  According  to  our  rule  (see  verse  13). 
According  to  the  rule  which  God  has  made  for  us.  Unto  further  abundance.  So  as  to  lead  to  still  greater 
results  for  Christ.     It  is  explained  by  the  next  clause. 

16.  Province.  Rather,  "  rule,"  as  in  13th  and  1.5th  verses.  Paul  did  not  wish  to  act  as  apostle  in  any  place 
which  was  included  in  the  apportionment  (measured  by  rule  of  God)  of  another. 

Xt,  18.  Paul  gloried,  but  only  in  God's  presence  and  blessing  (see  verse  13). 

The  Argument  of  this  Chapter.  —  "  I,  that  ask  of  you  these  things,  will  be  the  same  when  among  you  that  I  am 
when  absent,  not  being  (as  ray  adversaries  say)  powerful  only  in  my  letters.  This  is  not  unrighteous  boasting;  for, 
when  I  glory,  I  glory  only  in  God,  and  in  the  work  I  do  under  his  command  and  guidance." 


CHAPTER    XI. 


1.  Out  of  his  jealousy  over  the  Corinthians,  who  seemed  to  make  more  account  of  the  false  apostles  than  of  him,  he 
entereth  into  a  forced  commendation  of  himself,  5.  of  his  equality  with  the  chief  apostles,  7.  of  his  preach- 
ing the  gospel  to  them  freely,  and  without  any  their  charge,  13.  shewing  that  he  was  not  inferior  to  those 
deceitful  workers  in  any  legal  prerogative,  23.  and  in  the  service  of  Christ,  and  in  all  kind  of  sufferings  for 
his  ministry,  far  superior. 


1  Would  to  God  ye  could  bear  with  me  a  little 
in  my  folly:  and  indeed  bear  with  me. 

2  For  I  am  jealous  over  you  with  godly  jealousy: 
for  I  have  espoused  you  to  one  husband,  that  I 
may  present  you  as  a  chaste  virgin  to  Christ. 


1  Would  that  ye  could  bear  with  me  in  a 
little  foolishness:  ^nay  indeed  bear  with 

i  me.  For  I  am  jealous  over  you  with  ^  a 
godly  jealousy:  for  I  espoused  you  to  one 
husband,  that  I  might  present  you  as  a 


1  Or,  btit  indeed  ye  do  bear  ivith  me.    ^  Gr.  a  jealousy  of  God. 


1.  A  little  foolishness.    The  apparent  foolishness  of  boasting,  or  glorying,  in  God's  appointments  regarding 
the  apostle,  to  which  boasting  he  is  driven  in  self-defence. 

2.  That  I  might  present  you.    This  seems  to  be  redundant.    May  not  the  ^pixoaaiiriv,  which,  in  the  active, 
means  often  "  to  espouse,"  have  here,  in  the  middle,  its  original  meaning  of  fitting  t    Can  the  middle  have  the  sense 

417 


Paul  excuseth 


IT.    COrJXTIIIAXS,    XT. 


his  self- 


boasting. 


3  But  I  fear,  lest  by  any  means,  as  the  serpent 
beguiled  Eve  through  his  subtilty,  so  your  minds 
should  be  corrupted  from  the  simplicity  that  is  in 
Christ. 

4  For  if  he  that  cometh  preacheth  another 
Jesus,  whom  we  have  not  preached,  or  if  ye  receive 
another  spirit,  which  ye  have  not  received,  or  an- 
other gospel,  which  ye  have  not  accepted,  ye  might 
well  bear  with  hi7n. 

5  For  I  suppose  I  was  not  a  whit  behind  the 
very  chiefest  apostles. 

6  But  though  /  be  rude  in  speech,  yet  not  in 
knowledge;  b"ut  we  have  been  thoroughly  made 
raanifest  among  you  in  all  things. 

7  Have  I  conmiitted  an  ott'ence  in  abasing  my- 
self that  ye  might  be  exalted,  because  I  have 
preached  to  you  the  gospel  of  God  freely  ? 

8  I  robbed  other  churches,  taking  wages  of 
them,  to  do  you  service. 

9  And  when  I  was  present  with  you,  and  wanted, 
I  was  chargeable  to  no  man :  for  that  which  was 
lacking  to  me  the  brethren  which  came  from 
Macedonia  supplied:  and  in  all  things  I  have  kept 
myself  from  being  burdensome  unto  you,  and  so 
will  1  keep  ntyself. 

10  As  the  truth  of  Christ  is  in  me,  no  man 
shall  stop  me  of  this  boasting  in  the  regions  of 
Achaia. 

11  Wherefore?  Because  I  love  you  not  ?  God 
knoweth. 

12  But  what  I  do,  that  I  will  do,  that  I  may  cut 
off  occasion  from  them  which  desire  occasion; 
that  wherein  they  glory,  they  may  be  found  even 
as  we. 

13  For  such  are  false  apostles,  deceitful  work- 
ers, transforming  themselves  into  the  apostles  of 
Christ. 

14  And  no  marvel;  for  Satan  himself  is  trans- 
formed into  an  angel  of  light. 

li>  Therefore  it  is  no  great  thing  if  his  ministers 
also  be  transformed  as  the  ministers  of  righteous- 
ness; whose  end  shall  be  according  to  their  works. 

16  I  say  again.  Let  no  man  think  me  a  fool ;  if 
otherwise,  yet  as  a  fool  receive  me,  that  I  may 
boast  myself  a  little. 

17  That  which  I  speak,  I  speak  it  not  after  the 
Lord,  but  as  it  were  foolishly,  in  this  confidence  of 
boasting. 


3  pure  virgin  to  Christ.  But  I  fear,  lest  by 
any  means,  as  the  serpent  beguiled  Eve  in 
his  craftiness,  your  ^  minds  should  be  cor- 
rupted from  the  simplicity  and  the  purity 

4  that  is  toward  Christ.  For  if  he  that 
cometh  preacheth  another  Jesus,  whom  we 
did  not  preach,  or  if  ye  receive  a  ditferent 
spirit,  which  ye  did  not  receive,  or  a  differ- 
ent gospel,  Avhich  ye  did  not  accept,  ye  do 

5  well  to  bear  with  him.  For  I  reckon  that 
I  am  not  a  whit  behind  -  the  very  chiefest 

6  apostles.  But  though  /  be  rude  in  speech, 
yet  am  I  not  in  knowledge;  nay,  in  every 
thing  we  have  made  it  manifest  among  all 

7  men  to  you-ward.  Or  did  I  commit  a  sin 
in  abasing  myself  that  ye  might  be  ex- 
alted, because  I  preached  to  you  the  gospel 

8  of  God  for  nought  ?  I  robbed  other 
churches,  taking  wages   of   them   that   I 

9  might  minister  unto  you  ;  and  when  I  was 
present  with  you  and"^  was  in  want,  I  was 
not  a  burden  on  any  inan;  for  the  breth- 
ren, when  they  came  from  Macedonia, 
supplied  the  measure  of  my  want;  and  in 
every  thing  I  kept  myself  from  being 
burdensome  unto  you,  and  so  will  I  keep 

10  myself.  As  tlie  truth  of  Christ  is  in  me, 
no  man  shall  stop  me  of  this  glorying  in 

11  the  regions  of  Achaia.  Wherefore  ?  "be- 
cause  I   love   you   not  ?     God   knoweth. 

12  But  what  I  do,  that  I  will  do,  that  I  may 
cut  off  3  occasion  from  them  which  desire 
an  occasion;  that  wherein  they  glory,  they 

13  may  be  found  even  as  we.  For  such  men 
are  false  apostles,  deceitful  workers, 
fashioning    themselves    into    apostles    of 

14  Christ.  And  no  marvel;  for  even  Satan 
fashioneth  himself  into  an  angel  of  light. 

1.5  It  is  no  great  thing  therefore  if  his  minis- 
ters also  fashion  themselves  as  ministers 
of  righteousness;  whose  end  shall  be  ac- 
cording to  their  works. 

16  I  say  again,  Let  no  man  think  me  fool- 
isli;   but  if  ye  do,  yet  as  foolish  receive  me, 

17  that  I  also  may  glory  a  little.  That  which 
I  speak,  I  speak  not  after  the  Lord,  but  as 
in  foolishness,  in  this  confidence  of  glory- 


1  Gr.  thoughtn.    2  Or,  those  pre-eminent  apostles,    3  Gr.  the  occasion  of  them. 

of  actively  espousing  a  virgin  to  a  husband  ?    The  words  would  then  read,  "  for  I  prepared  (fitted  myself )  to  present 
you  as  a  pure  virgin  to  one  husband,  even  to  Christ." 

3.  Should  be  corrupted.  Leave  out  the  "  should."  The  purity  that  is  toward  Christ.  This  conveys 
no  clear  meaning.  The  Old  VerHion  is  better,  "  in  Christ."  It  is  a  purity  that  one  has  by  looking  to  Christ,  and  enter- 
ing into  Christ.     Purism  has  huro  again  stumbled. 

4.  A  different  spirit.  Exhibitions  of  spiritual  possession,  which  were  mere  imitations  of  the  true  and  real. 
The  word  can  scarcely  here  refer  to  disposition  of  mind,  or  even  the  ordinary  gifts  of  the  Spirit.  It  is  evidently 
something  more  external  and  readily  judged.  He  tliat  cometh  may  refer  to  the  same  person  alluded  to  in  chap. 
10  :  10,  11.    Ye  do  well  to  bear  with  him.    Ironical. 

5.  This  "  for"  follows  such  an  implied  phrase  as  this:  "  I  assert  my  own  authority  thus  boldly." 

6.  We  have  made  it  manifest;  i.e.,  our  not  being  rude  in  knowledge. 

7.  Part  of  his  manifestation  of  knowledge  was  his  humbling  himself  for  their  exaltation. 

8.  I  robbed.    Strong  figure  in  his  earnest  language. 

9.  The  brethren.    Silas  and  Timothy  (see  Acts  18  :  5). 

12.  This  verse  shows  that  the  false  teachers  would  not  receive  direct  support  from  the  Corinthian  church,  in 
hopes  of  thus  gaining  greater  confidence  by  a  mock  humility.    Paul  determined  to  meet  them  on  their  own  ground. 

13.  Fashioning;  themselves.  liather,  "  transforming  themselves,"  as  in  the  Old  Version.  So  la  verse  14 
and  verse  15.    The  Kevision  is  manifestly  wrong. 

14.  See  Gen.  3 :  1-5,  Job  1 :  6,  Matt.  4  :  3-11.  Satan,  doubtless,  on  these  occasions  assumed  a  holy  and  attractive 
aspect. 

16.  Receive  me  to  your  regard,  that  I  may  safely  glory  a  little. 

17,  18.  "  What  I  speak,  I  acknowledge  I  do  not  speak  as  Christ  was  wont  to  speak,  but  with  the  appearance  of 
folly  in  this  confidence  of  glorying;  but,  as  many  are  deceiving  you  by  glorying  in  their  external  advantages,  I  must, 
in  self-defence,  descend  ty  this  low  argument,  not  for  its  absolute,  but  for  its  relative,  worth." 

41S 


Paul's  labours 


11.    CORIXTIIIAXS,    XL 


sufferings. 


18  Seeing  that  many  glory  after  the  flesh,  I  will 
glory  also. 

19  For  ye  suffer  fools  gladly,  seeing  ye  ?/ourse?i^es 
are  wise. 

20  For  ye  suffer,  if  a  man  bring  you  into  bond- 
age, if  a  man  devour  v/o»,  if  a  man  take  of  you,  if 
a  man  exalt  himself,  if  a  man  smite  you  on  the  face. 

21  I  speali  as  concerning  reproach,  as  though  we 
had  been  weak.  Howbeit  whereinsoever  any  is 
bold,  (I  speak  foolislily,)  I  am  bold  also. 

22  Are  they  Hebrews  ?  so  am  I.  Are  they 
Israelites  ?  so  am  I.  Are  they  the  seed  of  Abra- 
ham ?  so  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak  as  a 
fool)  I  am  more;  in  labours  more  abundant,  in 
stripes  above  measure,  in  prisons  more  frequent, 
in  deaths  oft. 

24  Of  the  Jews  five  times  received  I  forty  stripes 
save  one. 

2.5  Thrice  was  I  beaten  with  rods,  once  was  I 
stoned,  thrice  I  suffered  shipwreck,  a  night  and  a 
day  I  have  been  in  the  deep ; 

26  In  journeyings  often,  in  perils  of  waters,  in 
perils  of  robbers,  in  perils  by  mine  own  country- 
men, in  perils  by  the  heathen,  in  perils  in  the  city, 
in  perils  in  the  wilderness,  in  perils  in  the  sea,  in 
perils  among  false  brethren; 

27  In  weariness  and  painfulness,  in  watchings 
often,  in  hunger  and  thirst,  in  fastings  often,  in 
cold  and  nakedness. 

28  Beside  those  things  that  are  without,  tliat 
which  Cometh  upon  me  daily,  the  care  of  all  the 
churches. 

29  Who  is  weak,  and  I  am  not  weak  ?  who  is 
offended,  and  I  burn  not  ? 

30  If  I  must  needs  glory,  1  will  glory  of  the 
things  whicli  concern  mine  infirmities. 

31  The  God  and  Father  of  our  Lord  Jesus 
Christ,  which  is  blessed  for  evermore,  knoweth 
that  I  lie  not. 

32  In  Damascus  the  governor  under  Aretas  the 
king  kept  the  city  of  the  Damascenes  with  a  gar- 
rison, desirous  to  apprehend  me : 

33  And  through  a  window  in  a  basket  was  I  let 
down  by  the  wall,  and  escaped  his  hands. 


IS  ing.    Seeing  that  many  glory  after    the 

19  flesh,  I  will  glory  also.  For  ye  bear  with 
the  foolish  gladly,  being  wise  yourselves, 

20  For  ye  bear  with  a  man,  if  he  bringeth 
you  into  bondage,  if  he  devoureth  you, 
if  lie  taketh  you  captive,  if  he  exaUeth 
himself,   if  he  smiteth  you  on  the  face. 

21  I  speak  by  way  of  disparagement,  as  though 
we  had  been  weak.  Yet  whereinsoever  any 
is  bold  (I  speak  in  foolishness),  I  am  bold 

22  also.  Are  they  Hebrews  ?  so  am  I.  Are 
they  Israelites  ?    so  am  I.     Are  they  tlie 

23  seed  of  Abraham  ?  so  am  I.  Are  they 
ministers  of  Christ?  (I  speak  as  one 
beside  himself  )  I  more;  in  labours  more 
abundantly,  in  prisons  more  abundantly, 
in  stripes  above  measure,  in  deaths   oft. 

24  Of  the  Jews  five  times  received  I  forty 

25  stripes  save  one.  Thrice  was  I  beaten 
with  rods,  once  was  I  stoned,  thrice  I 
suffered  shipwreck,  a  night  and  a  day  have 

26  I  been  in  the  deep ;  in  journeyings  often, 
in  perils  of  rivers,  in  perils  of  robbers,  in 
perils  from  my  ^  countrymen,  in  perils  from 
the  Gentiles,  in  perils  in  the  city,  in  perils 
in  the  wilderness,  in  perils  in  the  sea,  in 

27  perils  among  false  brethren ;  in  laboiir  and 
travail,  in  watchings  often,  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  naked- 

28  ness.  '^  Beside  those  things  that  are  with- 
out, there  is  that  which  presseth  upon  me 

29  daily,  anxiety  for  all  the  churches.  Who 
is  weak,  and   I   am   not   weak  ?    who   is 

30  made  to  stumble,  and  I  burn  not  ?  If  I 
must  needs  glory,  I  will  glory  of  the  things 

31  that  concern  my  weakness.  The  God  and 
Father  of  the  Lord  Jesvis,  he  who  is 
blessed  ^  for  evermore,  knoweth  that  I  lie 

32  not.  In  Damascus  the  governor  under 
Aretas  the  king  guarded  the  city  of  the 

33  Damascenes,  in  oi'der  to  take  me :  and 
through  a  window  was  I  let  down  in 
a  basket  by  the  wall,  and  escaped  his 
hands. 


Gr.i 


2  Or,  Beside  the  things  which  I  omit.     Or 


Beside  the  things  that  come  out  of  course, 
ages. 


3  Gr.  unto  the 


19,  20.  Gentle  irony.  "  You  have  shown  such  forbearance  toward  these  false  teachers,  whose  object  is  to 
enslave,  to  devour,  defraud,  and  lord  it  over  you,  that  you  certainly  can  bear  my  folly.  In  your  wisdom,  you  cannot 
be  hurt  by  it."  If  he  taketh  you  captive.  Rather,  "  if  he  take  from  you."  The  object,  "you,"  is  not  to  be 
repeated  after  "  taketh."    This  is  purism  again. 

31.  "I  speak  as  if  I  were  really  the  weak  man  they  say  I  am,  and  as  if  I  needed  such  glorying  in  the  flesh." 
Literally,  "  according  to  disgrace  (the  disgrace  they  put  upon  me)  I  speak." 

22.  Hebrews  by  religion.  Israelites  by  nation.  The  seed  of  Abraham.  Pure  Jews,  uot  proselytes, 
nor  children  of  proselytes. 

28.  Beside  those  things  that  are  without.    The  things  just  enumerated. 

29.  "  Who  is  weak,  whom  I  do  not  sympathize  with  ?  Who  stumbles  in  the  truth,  for  whom  I  am  not  zealously 
excited  ?  " 

30.  My  weakness.    In  personal  and  sympathetic  sufferings.    This  refers  to  the  past  enumeration. 

32.  He  adds  another  fact  which  showed  his  peril  and  his  weakness.  Aretas  was  an  Arabian  monarch,  who 
made  war  with  Herod  Autipas,  and  who,  for  a  lime,  held  possession  of  Damascus. 

33.  Acts  9  :  24,  25. 


The  Argument  of  this  Chapter. —  "InAfied  I  must  glory;  fori  am  so  anxious  for  you,  and  so  fearful  of  the  cower 
gained  over  you  by  false  teachers,  that  I  must  descend  to  their  method  of  boasting,  in  order  to  overthrow  their  wrong 
hold  upon  your  minds."  [Then  follows  a  list  of  some  of  Paul's  experiences,  showing  God's  care  of  him  in  the  midst 
of  his  own  weakness.] 

419 


Paul  glorieth 


ir.    CORIXTIIIAXS,    XII. 


in  his  infirmities. 


CHAPTER    XII. 

1.  For  commending  of    his  apostleship,  though  he  might  glory  of  his  wonderful  revelations,  9.  yet  he  rather 

chooseth  to  glory  of  his  infirmities,  11.  blaming  them  for  forcing  him  to  this  vain  boasting.  14.  He  prom- 

iseth  to  come  to  them  again :  but  yet  altogether  in  the  affection  of  a  father,  20.  although  he  feareth  he 
shall  to  his  grief  find  many  offenders,  and  publick  disorders  there. 


1  It  is  not  expedient  for  me  doubtless  to  glory. 
I  will  come  to  visions  and  revelations  of  the 
Lord. 

2  I  knew  a  man  in  Christ  above  fourteen  years 
ago,  (whether  in  the  body,  1  cannot  tell ;  or  wheth- 
er out  of  the  body,  I  cannot  tell:  God  knoweth;) 
such  an  one  caught  up  to  the  tliird  heaven. 

3  And  I  knew  such  a  man,  (whether  in  the  body, 
or  out  of  the  body,  I  cannot  tell:  God  knoweth 0 

4  How  that  he  was  caught  up  into  paradise,  and 
heard  unspeakable  words,  which  it  is  not  lawful 
for  a  man  to  utter. 

5  Of  such  an  one  will  I  glory :  yet  of  myself  I 
will  not  glory,  but  in  mine  infirmities. 

6  For  though  I  would  desire  to  glory,  I  shall 
not  be  a  fool;  for  I  will  say  the  truth:  but  now 
I  forbear,  lest  any  man  should  think  of  me  above 
that  which  he  seeth  me  to  be,  or  that  he  heareth 
of  me. 

7  And  lest  I  should  be  exalted  above  measure 
through  the  abundance  of  the  revelations,  there 
was  given  to  me  a  thorn  in  the  flesh,  the  messen- 
ger of  Satan  to  buffet  me,  lest  I  should  be  exalted 
above  measure. 

8  For  this  thing  I  besought  the  Lord  thrice, 
that  it  might  depart  from  me. 

9  And  he  said  unto  me.  My  grace  is  stifficient 
for  thee:  for  my  strength  is  made  perfect  in 
weakness.  Most  gladly"  therefore  will  I  rather 
glory  in  my  infirmities,  that  the  power  of  Christ 
may  rest  upon  me. 

10  Therefore  I  take  pleasure  in  infirmities,  in 
reproaches,  in  necessities,  in  persecutions,  in  dis- 
tresses for  Christ's  sake:  for  when  I  am  weak, 
then  am  I  strong. 


1  1 1  MfST  needs  glory,  though  it  is  not 
expedient;  but  I  will  come  to  visions  and 

2  revelations  of  the  Lord.  I  know  a  man 
in  Christ,  fourteen  years  ago  (whether  in 
the  body,  I  know  not:  or  whether  out  of 
the  body,  I  know  not;  God  knoweth), 
such  a  one  catight  up  even  to  the  thinl 

3  heaven.  And  I  know  such  a  man 
(whether  in  the  body,  or  apart  from  the 

4  body,  I  know  not;  God  knoweth),  how 
that  he  was  caught  up  into  Paradise,  and 
heard  unspeakable  words,  which  it  is  not 

5  lawful  for  a  man  to  utter.  On  behalf  of 
such  a  one  will  I  glory:  but  on  mine  own 
behalf  I  will  not  glory,  save  in  my  weak- 

6  nesses.  For  if  I  should  desire  to  glory. 
I  shall  not  be  foolish;  for  I  shall  speak 
the  truth:  but  I  forbear,  lest  any  man 
should  accoimt  of  me  above  that  which 
he  seeth  me  to  be,  or  heareth  from  me. 

7  And  by  reason  of  the  exceeding  greatness 
of  the  revelations  —  wherefore,  that  I 
should  not  be  exalted  overmuch,  there 
was  given  to  me  a  -  thorn  in  the  flesh,  a 
messenger  of  Satan  to  buffet  me,  that  I 

8  should  not  be  exalted  overmuch.  Con- 
cerning this  thing  I  besought  the  Lord 
thrice,   that    it    might  depart   from   me. 

9  And  he  hath  said  unto  me.  My  grace  is 
sufficient  for  thee:  for  >/*// power  is  made 
perfect  in  weakness.  Most  gladly  there- 
fore will  I  rather  glory  in  my  weaknesses, 
that   the   strength   of   Christ   may  ^  rest 

10  upon  me.  Wherefore  I  take  pleasure  in 
weaknesses,  in  injiunes,  in  necessities,  in 
persecutions,  in  distresses,  for  Christ's 
sake:  for  when  I  am  weak,  then  am  I 
strong. 


1  Some  ancient  authorities  read  Mow  to  glory  U  not  expedient,  but  I  icill  come,  etc. 
Gr.  sprend  a  tabernacle  over  me. 


Or,  stake.    3  Or, 


2.  A  man  in  Christ.  A  Christian.  Pau)  thus  alludes  to  himself.  Fourteen  years  ago.  When  Paul  was 
in  retirement  at  Tarsus  (see  Acts  9  :  30,  and  tl :  25).  I  know  not.  Paul  could  not  tell  whether  the  view  iie  had 
of  heaven  was  by  a  withdrawal  from  his  body,  or  while  continuing  in  the  body.  He  was  bo  lost  in  contemplating 
what  was  revealed  to  him,  that  he  could  not  give  subjective  attention  to  himself.  The  third  heaven.  One  method 
of  dividing  the  heavens  was  into  three, —  the  atmosphere,  the  starry  heavens,  and  the  angelic  abode.  This  is  th.it, 
probably,  which  Paul  follows.  He  certainly  makes  the  third  heaven  the  same  as  paradise:  there  is  no  idea  of 
difference  in  the  phraseology.    The  repetition  is  that  of  impressive  solemnity. 

4.  Paradise.  Paul's  notion  of  paradise  was  certainly  not  one  side  of  a  gloomy  hades  beneath  us,  as  some 
•would  teach.  "Paradise"  means  garden,  and  is  used  for  what  is  beautiful,  cheerful,  and  joyous,  and  not  of  any 
semimelancholy  place.     Lawful.     Rather,  "  possible."     It  was  not  permitted  to  his  communicative  powers. 

.5.  Such  a  one.     Paul,  as  favored  of  God.     On  mine  own  behalf.     Paul  in  his  own  merits. 

7.  A  thorn  in  the  flesh.  Rather  "  a  splinter  in  the  flesh."  The  word  is  used  for  a  stake  on  which  men  were 
impaled,  and  for  a  splinter  which  could  wound  the  flesh.  In  the  latter  sense  it  is  found  in  Dioscorides.  It  is  nerer 
n  thorn.  It  is  probably  a  figurative  term  for  a  physical  disease.  The  splinter  means  a  worrying  trouble,  and  "in 
the  flesh  "  is  added  to  show  that  its  seat  was  the  iwdy.  It  may  have  l)een  nervousness,  or  difticully  of  vision ;  but  we 
cannot  have  any  certainty  regarding  the  character  of  the  physical  comphainl.  A  messenger  of  Satan.  Compare 
Job  2:7;  Luke  13:  16;  1  Cor.  5:  5,  for  examples  of  Satan's  power  to  create  disease.  Satan  is  used  by  God  to 
repress  pride  in  his  own  elect. 

9.  Is  made  perfect.  Receives  its  complete  demonstration  through  human  weakness.  It  is  not  "  my  power," 
but  simply  "  power,"  or  "  the  power;"  that  is,  the  power  connected  with  the  gospel's  proclamation.  (Jod's  grace 
would  be  sufficient  to  sustain  Paul;  while  Paul's  weakness  in  this  particular  (from  which  he  sought  relief)  would 
enhance  the  glory  of  the  gospel  by  more  fully  demonstnitiiig  its  divine  power,  not  dependent  ou  man's  health  or 
strength.     Tlie  strength  of  Christ  in  the  proclamation  of  his  Word. 

420 


Paul 


he  shall 


IT.    COPJXTIIIAXS,    XII. 


find  many  offenders. 


11  I  am  become  a  fool  in  glorj'ing;  ye  have 
compelled  me:  for  I  ought  to  have  been  com- 
mentled  of  you:  for  in  nothijig  am  I  behind  the 
very  chiefest  apostles,  though  I  be  nothing. 

12  Truly  the  signs  of  an  apostle  were  wrought 
among  you  in  all  patience,  in  signs,  and  wonders, 
and  mighty  deeds. 

13  For  what  is  it  wherein  ye  were  inferior  to 
other  churches,  except  it  he  that  I  myself  was  not 
burdensome  to  you  ?  forgive  me  this  wrong. 

14  Behold,  the  third  time  I  am  ready  to  come  to 
you ;  and  I  will  not  be  burdensome  to  you :  for  I 
seek  not  your's,  but  you:  for  the  children  ought 
not  to  lay  up  for  the  parents,  but  the  parents  for 
the  children. 

1.5  And  I  will  very  gladly  spend  and  be  spent 
for  you;  though  the  more  abundantly  I  love  you, 
the  less  I  be  loved. 

16  But  be  it  so,  I  did  not  burden  you :  neverthe- 
less, being  crafty,  1  caught  you  with  guile. 

IT  Did  I  make  a  gain  of  you  by  any  of  them 
whom  I  sent  unto  you  ? 

18  I  desired  Titus,  and  with  him  I  sent  a 
brother.  Did  Titus  make  a  gain  of  you  ?  walked 
we  not  in  the  same  spirit  ?  walked  we  not  in  the 
same  steps  ? 

19  Again,  think  ye  that  we  excuse  ourselves 
imto  you  '?  we  speak  before  God  in  Christ:  but  we 
do  all  things,  dearly  beloved,  for  your  edifying. 

20  For  I  fear,  lest,  when  I  come,  I  shall  not  find 
you  such  as  I  would,  and  that  I  shall  be  found 
unto  you  such  as  ye  would  not:  lest  there  be  de- 
bates, envyings,  wraths,  strifes,  backbitings,  whis- 
perings, swellings,  tumults: 

21  A7id  lest,  when  I  come  again,  my  God  will 
humble  me  among  you,  and  that  I  shall  bewail 
many  which  have  sinned  already,  and  have  not 
repented  of  the  uncleanness  and  fornication  and 
lasciviousness  which  they  have  committed. 


11  I  am  become  foolish:  ye  compelled  me; 
for  I  ought  to  have  been  conmicnded  of 
you:  for  in  nothing  was  I  behind  Mhe 
very  chiefest  apostles,  though  I  am  noth- 

12  Ing.  Truly  the  signs  of  an  apostle  were 
wrought  among  you  in  all  patience,  by 
signs   and  wonders  and  -mighty  works, 

13  For  what  is  there  wherein  ye  were  made 
inferior  to  the  rest  of  the  churches,  ex- 
cept it  be  that  I  myself  was  not  a  burden 
to  you  ?  forgive  me  this  wrong. 

14  Behold,  this  is  the  third  time  I  am 
ready  to  come  to  you:  and  I  will  not  be  a 
burden  to  you :  for  I  seek  not  yours,  but 
you,  for  the  childi-en  ought  not  to  lay  up 
for  the  parents,  but  the  parents  for  the 

15  children.  And  I  will  most  gladly  spend 
and  be  "  spent  for  your  souls.  If  I  love 
you   more  abimdantly,   am   I  loved   the 

16  less  ?  But  be  it  so,  I  did  not  myself  bm- 
den  you;  but.  being  crafty,  I  caught  you 

17  with  guile.  Did  I  take  advantage  of  you 
by  any  one  of  them  whom  I  have  sent 

IS  unto  you  ?  I  exhorted  Titus,  and  I  sent 
the  brother  with  him.  Did  Titus  take 
any  advantage  of  you  ?  walked  we  not  by 
the  same  Spirit?  walked  we  not  in  the 
same  steps  ? 

19  *  Ye  think  all  this  time  that  we  are  ex- 
cusing ourselves  unto  you.  In  the  sight 
of  God  speak  we  in  Christ.  But  all 
things,   beloved,   are   for   your   edifying. 

20  For  I  fear,  lest  by  any  means,  when  I 
come,  I  should  find  you  not  such  as  I 
would,  and  should  myself  be  found  of  you 
such  as  ye  would  not ;  lest  by  any  means 
there  should  be  strife,  jealo.usy,  wraths, 
factions,  backbitings,  whisperings,  swell- 

21  ings,  ^  tumults ;  lest,  Avhen  I  come  again, 
my  God  should  humble  me  before  you, 
and  I  should  mourn  for  many  of  them 
that  have  sinned  heretofore,  and  repented 
not  of  the  uncleanness  and  fornication 
and  lasciviousness  which  they  committed. 


Or,  those  pre-eminent  apostles.     ^  Qr.  powers.    ^  Gr.  spent  out.    ■»  Or,  think  ye  .  .  .  youf    ^  Or,  disorders. 


13.  Forgive  me  this  wrong.    A  gentle  irony. 

14.  If  "  the  third  time  "  here  belongs  to  the  "  come,"  and  not  the  "  am  ready  "  (as  seems  most  probable),  then 
Paul  must  have  made  a  visit  to  Corinth  from  Ephesus  somewhere  in  the  two  or  three  years  period  of  his  Ephesian 
abode.  The  words  in  chap.  1-3  :  1  seem  to  favor  this  view;  and  yet  this  passage  may  read,  "I  am  ready  the  third 
time  to  come  to  you  "  (being  twice  before  prevented) ;  and  the  passage  in  chap.  13 : 1  may  read,  "  this  third  time  I 
am  coming  to  you  ;  "  i.e.,  I  am  starting  to  come.  In  that  case,  we  have  not  to  imagine  any  other  visit  to  Corinth  but 
the  one  described  in  Acts  18  :  1-18. 

15.  Spend  and  be  spent.     Use  all  I  have,  and  be  myself  used  up;  referring  to  his  bodily  ills. 

16.  "  But  let  the  accusation  be,  that  though  I  did  not  burden  you  with  my  support,  yet  I  was  crafty,  and  deceived 
you."     He  then  answers  this  charge,  which  doubtless  had  been  urged  against  him  by  the  false  teachers. 

18.  The  brotlier.  We  cannot  tell  who  the  companion  of  Titus  was  on  his  first  mission  from  Paul  to  the 
Corinthians.  Paul  answers  the  charge  by  showing,  thai  as  he  had  not  taken  any  money  from  them  directly,  so  he  had 
not  taken  any  indirectly  (the  alleged  craftiness  and  guile)  through  his  two  messengers.  They,  like  himself,  received 
no  support  from  the  Corinthian  church. 

19.  "  Instead  of  making  a  defence,  I  am  simply  speaking  as  Christ's  apostle  for  your  spiritual  benefit." 

20.  Not  such  as  I  would.  Rebellious  to  the  divine  authority.  Such  as  >e  would  not.  Wielding  apos- 
tolic authority  in  the  way  of  correction.  In  this  and  the  next  verse  we  have  the  two  evils  of  the  Corinthian  church 
referred  to,  —  its  factious  character,  and  the  sensuality  of  some  of  its  members. 

The  Argument  of  this  Chapter.  — "  StiU  higher  sources  of  glorying  I  have,  exhibitions  of  God's  favor  to  me, 
accompanied  by  necessary  trials  in  which  I  also  glory.  My  apostleship  has  been  abundantly  certified,  and  my  con- 
duct among  you  has  been  guided  by  my  love  for  you.  All  this  I  say,  not  as  a  defence  for  me,  but,  as  Christ's  apostle, 
for  your  spiritual  benefit;  for  I  fear  lest  sin  may  lay  waste  the  Corintluan  church." 

421 


Paul  threateneth 


II.    CORIXTIIIAXS,    XIII. 


obstinate  offenders. 


CHAPTER    XIII. 


1.  He  threateneth  severity,  and  the  power  of  his  apostleship 
a  trial  of  their  faith,  7.  and  to  a  reformation  of  their 
with  a  general  exhortation  and  a  prayer. 

1  Tins  is  the  third  time  I  am  coming  to  you. 
In  the  mouth  of  two  or  three  witnesses  shall  every 
word  be  established. 

2  I  told  you  before,  and  foretell  you,  as  if  I  were 
present,  the  second  time;  and  being  absent  now 
I  write  to  them  which  heretofore  have  sinned,  and 
to  all  other,  that,  if  I  come  again,  I  will  not  spare : 

3  Since  ye  seek  a  proof  of  Christ  speaking  in 
me,  which  to  you-ward  is  not  weak,  but  is  mighty 
in  you. 

4  For  though  he  was  crucified  through  weak- 
ness, yet  he  liveth  by  the  power  of  God.  For  we 
also  are  weak  in  him.  but  we  shall  live  with  him 
by  the  power  of  God  toward  you. 

.5  Examine  yourselves,  whether  ye  be  in  the 
faith;  prove  your  own  selves.  Know  ye  not  your 
own  selves,  how  that  Jesus  Christ  is  in  you,  ex- 
cept ye  be  reprobates  '? 

6  But  I  trust  that  ye  shall  know  that  W(!  are  not 
reprobates. 

7  Xow  I  pray  to  God  that  ye  do  no  evil ;  not 
that  we  should  appear  approved,  but  that  ye 
should  do  that  whicli  is  honest,  though  we  be  as 
reprobates. 

5  For  we  can  do  nothing  against  the  truth,  but 
for  the  truth. 

9  For  we  are  glad,  when  we  are  weak,  and  ye 
are  strong:  and  this  also  we  wish,  even  your  per- 
fection. 

10  Therefore  I  write  these  things  being  absent, 
lest  being  present  I  should  use  sharpness,  accord- 
ing to  the  power  which  the  Lord  hath  given  me  to 
edification,  and  not  to  destruction. 

11  Finally,  brethren,  farewell.  Be  perfect,  be 
of  good  comfort,  be  of  one  mind,  live  in  peace; 
and  the  God  of  love  and  peace  shall  be  with  you. 

12  Greet  one  another  with  an  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  .Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy 
Ghost,  he  with  you  all.     Amen. 

H  The  second  epintle  to  the  Corinthians  was  written  from 
Philippi,  a  city  of  Macedonia,  by  Titus  and  Lucas. 


against  obstinate  sinners.     5.  And  advising  them  to 
sins  before  his  coming,  11,  he  conclndeth  his  epistle 


1  This  is  the  third  time  I  am  coming  to 
you.     At  the  mouth  of  two  witnesses  or 

2  three  shall  every  word  be  established.  I 
have  said  i  beforehand,  and  I  do  say  i  be- 
forehand, 2  as  when  I  was  present  the 
second  time,  so  now,  being  absent,  to 
them  that  have  sinned  heretofore,  and  to 
all  the  rest,  that,  if  I  come  again,  I  will 

3  not  spare ;  seeing  that  ye  seek  a  proof  of 
Christ  that  speaketh  in  me;  who  to  you- 
ward  is  not  weak,  but  is  powerful  in  you  : 

4  for  he  was  crucified  through  weakness, 
yet  he  liveth  through  the  power  of  God. 
For  we  also  are  weak  ^in  him,  but  we 
shall  live  with  him  through  the  power  of 

5  God  toward  you.  Try  your  own  selves, 
whether  ye  be  in  the  faith;  prove  your 
own  selves.  Or  know  ye  not  as  to  your 
own  selves,  that  .Jesus  Christ  is  in  you  ? 

6  unless  indeed  ye  be  reprobate.  But  I 
hope  that  ye  shall  know  that  we  are  not 

7  reprobate.  Now  we  pray  to  God  that  ye 
do  no  evil ;  not  that  we  may  appear  ap- 
proved, but  that  ye  may  do  that  which  is 
honourable,  *  though  we  be  as  reprobate. 

8  For  we  can  do  nothing  against  the  truth, 
y  but  for  the  truth.     For  we  rejoice,  when 

we  are  weak,  and  ye  are  strong:  this  we 

10  also  pray  for,  even  your  perfecting.  For 
this  cause  I  write  these  things  while  ab- 
sent, that  I  may  not  when  present  deal 
sharply,  according  to  the  authority  which 
the  Lord  gave  me  for  building  up,  and 
not  for  casting  down. 

11  Finally,  brethren,  ^farewell.  Be  per- 
fected; be  comforted;  be  of  the  same 
nund;  live  in  peace:  and  the  God  of  love 

12  and  peace  shall  be  with  you.  Salute  one 
another  with  a  holy  kiss. 

13  All  the  saints  salute  you. 

14  The  grace  of  the  Lord  .Jesus  Christ,  and 
the  love  of  God,  and  the  conunmiion  of 
the  Holy  Ghost,  be  with  you  all. 


1  Or,  plainly.    ^  Or,  as  if  J  icere  present  the  second  time,  even  though  I  am  now  absent.    "  Many  ancient  authori- 
ties  read  ?('i<^.    *  Gr.  and  that.    ^  Or,  rejoice  :  be  perfected. 

1.  See  note  on  chap.  12  :  14.    Every  word  concerning  the  sinful  conduct  at  Corinth. 

2.  Read  as  in  the  margin,  "  as  if  I  were  present  the  second  time,  even  though  I  am  now  absent."  Paul  could 
not  have  threatened  them  at  any  former  visit;  for  the  news  of  their  wrong-doings  had  been  received  at  Ephesus, 
from  which  time  he  had  avoided  going  to  them,  but  had  sent  Timothy  and  Titus  instead. 

3.  Who  (Christ)  to  you-ward  is  not  weak  (as  I,  his  apostle,  am),  but  is  powerful  (by  his  Spirit)  in  yoxi. 

4.  Semitic  way  of  saying,  "  for  though  he  was  crucified  through  wealiuess,  yet  he  liveth  through  the  power  of 
God;  and  though,  therefore,  we  also  are  weak  with  him,  yet  we  shall  live  with  him,  through  the  power  of  God, 
toward  you  (i.e.,  for  your  good)."  There  is  a  weak  side,  the  human;  and  a  strong  side,  the  divine.  They  should 
recognize  in  Paul  the  divine  and  strong  side  belonging  to  his  apostolic  office. 

5.  Put  your  Christianity  to  the  proof.    See  Christ  in  you,  which  you  can  do,  unless  yc  are  rejected  in  the  proof. 

6.  I  trust  that  you  will  see,  that  not  only  yourselves,  but  we  also,  are  not  rejected  in  the  proof  (i.e.,  that  we  are 
proved  Christian  by  test). 

7.  "  I  pray  God  that  you  may  do  no  evil :  I  do  not  pray  that  I  may  be  seen  as  tested  and  found  true,  but  that  you 
may  do  good,  and  we  be  without  the  lest  and  proof,  and  so  as  those  that  are  rejected  in  the  proof."  Paul  wished, 
if  they  should  continue  evil,  to  exert  his  apostolic  power  among  them  in  correction;  but  he  preferred  their  righteous 
behavior  to  such  demonstrations  of  his  high  office  and  power. 

8.  The  reason  for  this  preference,  as  given  in  the  preceding  verse,  "  for  the  truth  is  what  I  contend  for,  and  not  my 
personal  glory ;  for  I  can  do  nothing  which  may  retard  the  progress  of  the  truth,  but  must  act  ever  for  its  promotion." 

9.  We  rejoice,  when  we  are  weak  in  appearance  by  the  non-exercise  of  our  apostolic  power,  and  ye  are 
strong  in  faith  and  works,  not  calling  for  a  display  of  our  power  to  punish.  Perfecting.  Rather,  "  adjustment," 
"  restoration  to  order." 

11.  Beperfected.   "Be  adjusted,"  or  "Be  restored  to  order."    12.  A  holy  kiss.   See  Rom.  16  :lf5,  and!  Cor.  16  :  20. 
The  Argument  of  this  Chapter.  —  ''  When  I  again  come  to  Corinth,  I  sbii'l,  if  need  bo,  aive  very  clear  proof  of 
my  apostolic  office  by  puiii-liiiig  those  who  are  guilty;    yet  1  would   much  prefer  your  freedom  from   error,  and 
thus  be  i)ormitled  to  forego  the  proof."  i'li 


THE   EPISTLE   OF   PAUL   THE   APOSTLE 


aALATIANS. 


This  Epistle  was  probably  written  in  the  year  54,  after  his  first  visit  to  Galatia ;  though  many  would  put  it  as  late 
as  56,  when  he  was  at  Ephesus  after  his  second  visit  to  Galatia.  For  the  two  visits,  see  Acts  16 :  6,  and  IS  :  23.  If  he 
wrote  it  in  54,  it  was  probably  from  Antioch  (Acts  18  :22,  2.3) ;  if  in  56,  it  was  probably  from  Ephesus  (Acts  19  ■  1- 
20  : 1) .  In  the  Epistle,  Paul  asserts  his  apostleship,  and  rebukes  the  Galalians  for  falling  into  a  formal  ritualism ;  false 
teacliers  having  denied  his  apostlesbip,  and  led  the  Galatian  churches  into  gross  error. 


CHAPTER    I. 

He  wondereth  that  they  have  so  soon  left  him  and  the  gospel,  8.  and  accurseth  those  that  preach  any  other 
gospel  than  he  did.  11.  He  learned  the  gospel  not  of  men,  but  of  God  i  14.  and  sheweth  what  he  was 
before  his  calling,  17.  and  what  he  did  presently  after  it, 


1  Paul,  an  apostle,  (not  of  men,  neither  by 
man,  but  by  Jesus  Christ,  and  God  the  Father, 
who  raised  him  from  the  dead ; ) 

2  And  all  the  brethren  which  are  with  me,  unto 
the  churches  of  Galatia: 

3  Grace  he  to  you  and  peace  from  God  the 
Father,  and/ro?H  our  Lord  Jesus  Christ, 

4  Who  gave  himself  for  our  sins,  that  he  might 
deliver  us  from  this  present  evil  world,  according 
to  the  will  of  God  and  our  Father : 

5  To  whom  be  glory  for  ever  and  ever.     Amen. 

6  I  marvel  that  ye  are  so  soon  removed  from 
him  that  called  you  into  the  grace  of  Christ  unto 
another  gospel : 


1  Paul,  an  apostle  (not  from  men, 
neither  through  i  man,  but  through  Jesus 
Christ,  and  God  the  Father,  who  raised 

2  him  from  the  dead),  and  all  the  brethren 
which  are  with  me,  unto  the  churches  of 

3  Galatia:  Grace  to  you  and  peace  ^from 
God    the    Father,   and    our  Lord    Jesus 

4  Christ,  who  gave  himself  for  our  sins,  that 
he  might  deliver  us  out  of  this  present 
evil  3  world,  according  to  the  will  of  our 

5  God  and  Father :  to  whom  be  the  glory 
*  for  ever  and  ever.     Amen. 

6  I  marvel  that  ye  are  so  quickly  remov- 
ing from  him  that  called  you  in  the  grace 


-  Some  ancient  authorities  read  from  God  our  Father  and  the  Lord  Jesus  Christ. 
*  Gr.  unto  the  ages  of  the  ages. 


3  Or,  age. 


1.  An  apostle.  See  Luke  6  : 1-3  for  the  distinctive  use  of  this  title  in  the  Christian  church.  The  word  occurs 
over  eighty  times  in  the  New  Testament,  and  it  is  used  in  this  distinctive  sense  in  all  but  three  or  four  passages; 
namely,  2  Cor.  8  :  23,  Phil.  2  :  25,  Heb.  3:1,  and  perhaps  Acts  14  : 4.  In  the  first  two,  the  English  has  "  messenger." 
In  the  third,  Christ  is  called  metaphorically  an  apostle,  with  undoubted  reference  to  the  distinctive  sense.  The  word 
is  very  rare  in  the  classical  authors.  Herodotus  uses  it  only  twice,  and  in  these  passages  it  means  an  "  envoy  "  or 
"ambassador."  Rev.  21 :  14  limits  the  apostolic  number  to  twelve  (see  on  Acts  1:26).  The  apostles  alone  had  the 
power  of  conferring  miraculous  gifts.  Not  from  men,  neither  thi'ongh  man.  Man  was  neither  its  origin  nor 
medium.  Bvit  through  Jesus  Christ.  Antithetic  to  "  man."  And  God  the  Father.  And  from  God  the 
Father  as  the  source.  Opposed  to  "  from  men."  "Who  raised  him  from  the  dead.  Compare  Acts  2  :  24,  and 
John  10  :  17,  18.  Churches.  The  word  "  church  "  (the  ordinary  Greek  word  for  "  assembly  "  )  is  used  in  the  New 
Testament,  either  for  the  one  invisible,  spiritual  Church  of  Christ  (1  Tim.  3:15),  or  the  mauy  separate,  visible 
assemblies  of  believers,  as  here,  and  1  Thess.  2  :  14. 

3.  Grace  — and  peace.  The  fuller  form  in  1  Tim.  1:2.  "  Grace,  mercy,  and  peace"  (compare  Rom.  5  : 1,  and 
Eph.  2:8).     Grace,  the  general  attribute;  mercy,  the  grace  applied  to  sinners;  peace,  the  blessed  result. 

4.  Who  gave  liimself  for  our  sins.  See  Rom.  4:25;  Heb. 9:28;  2Cor.5:21.  Christ  came,  not  simply  or 
mainly  as  our  example,  but  as  our  substitute  for  sacrifice,  the  propitiation  for  our  sins.  The  substitution  is  not 
implied  in  this  preposition  (n-epl) ;  but  it  is  amply  taught  elsewhere,  so  that  we  can  see  the  true  relation  which  under- 
lies this  statement.  This  present  evil  world.  The  wicked  age  now  begun.  A  phrase  only  here  found.  Com- 
pare 1  Cor.  3  :  18,  Eph.  6  :  12,  Tit.  2  :  12,  13.     Also  Eph.  2  :  7  for  the  complementary  phrase. 

5.  Amen.  Tiie  Hebrew  confirmatory  word,  originally  signifying  "  truly."  In  Isa.  65  :  16,  God  is  called  "the 
God  of  Amen;  "  i.e.,  the  true  and  unchanging  God. 

6.  So  quickly  removing.  Their  sudden  apostasy  so  astonished  the  apostle,  that  he  writes  hurriedly  to  them, 
.ind  omits  all  preface  of  compliment  with  which  he  usually  began  his  Epistles.    Him  that  called  you;  i.e.,  God 

423 


Paul's  doctrine 


CxALATTAXS,    T. 


not  of  men. 


7  Wliich  is  not  another;  but  there  be  some  that 
trouble  you,  ami  would  pervert  the  gospel  of  Cln-ist. 

8  But  thougli  we,  or  an  angel  from  heaven, 
preach  any  other  gospel  unto  you  than  that  which 
we  have  preached  unto  you,  let  hiui  be  accurseJ. 

9  As  we  said  before,  so  say  I  now  again.  If  any 
man  preach  any  other  gospel  unto  you  than  that 
ye  have  received,  let  him  be  accursed. 

10  For  do  I  now  persuade  men,  or  God  ?  or  do 
I  seek  to  please  men  ?  for  if  I  yet  pleased  men,  I 
should  not  be  the  servant  of  Christ. 

11  But  I  certify  you,  brethren,  that  the  gospel 
which  was  preached  of  me  is  not  after  man. 

12  For  I  neither  received  it  of  man,  neither  was 
I  taught  it,  but  by  the  revelation  of  Jesus  Christ. 

13  For  ye  have  heard  of  my  conversation  in 
time  past  in  the  Jews'  religion,  how  that  beyond 
measure  I  persecuted  the  church  of  God,  and 
■wasted  it: 

14  And  profited  in  the  Jews'  religion  above 
many  my  equals  in  mine  own  nation,  being  more 
exceedingly  zealous  of  the  traditions  of  my 
fathers. 

1.5  But  when  it  pleased  God,  who  separated  me 
from  my  mother's  womb,  and  called  me  by  his 
grace, 

l(i  To  reveal  his  Son  in  me,  that  I  might  preach 
him  among  the  heathen;  immediately  I  conferred 
not  with  flesh  and  blood : 

17  Xeither  went  I  up  to  .Jerusalem  to  them 
which  were  apostles  before  me;  bTit  1  went  into 
Arabia,  and  returned  again  unto  Damascus. 

18  Then  after  three  years  I  went  up  to  Jeru- 
salem to  see  Peter,  and  abode  with  him  fifteen 
days. 

19  But  other  of  the  apostles  saw  I  none,  save 
James  the  Lord's  brother. 


7  of  Christ  unto  a  different  gospel ;  which 
is  not  another  gospel  :  only  there  are 
some  that  trouble  you,  and  would  pervert 

8  the  gospel  of  Christ.  But  though  we,  or 
an  angel  from  heaven,  sliouM  preach  '  un- 
to you  any  gospel  '•'  other  than  that  which 
we  preached  unto  you,  let  him  be  anath- 

9  ema.  As  we  have  said  before,  so  say  I 
now  again.  If  any  man  preacheth  unto 
you  any  gospel  other  than  that  which  ye 

10  received,  let  him  be  anathema.  For  am  I 
now  persuading  men,  or  God  ?  or  am 
I  seeking  to  please  men  ?  if  I  were  still 
pleasing  men,  I  should  not  be  a  ^  servant 
of  Christ. 

11  For  I  make  known  to  you,  brethren,  as 
touching  the  gospel  which  was  preached 

12  by  me,  that  it  is  not  after  man.  For 
neither  did  I  receive  it  from  ■'man,  nor 
was  I  taught  it,  but  it  came  to  me  through 

13  revelation  of  Jesus  Christ.  For  ye  have 
heard  of  my  manner  of  life  in  time  past 
in  the  Jcm's'  religion,  how  that  beyond 
measure  I  persecuted  the  church  of  God, 

14  and  made  havock  of  it :  and  I  advanced 
in  the  Jews'  religion  beyond  many  of 
mine  owp  age  ^  among  my  countrymen, 
being  more   exceedingly  zealous   for  the 

15  traditions  of  my  fathers.  But  when  it 
was  the  good  pleasure  of  God,  who  sep- 
arated me,  even  from  my  mother's  womb, 

16  and  called  me  through  his  grace,  to  reveal 
his  Son  in  me,  that  I  might  preach  him 
among  the  Gentiles;   immediately  I  con- 

17  ferred  not  with  flesh  and  blood :  neither 
went  I  up  to  Jerusalem  to  them  which 
were  apostles  before  me:  but  I  went  away 
into  Arabia;  and  again  I  returned  unto 
Damascus. 

18  Then  after  three  years  I  went  up  to 
Jerusalem  to  « visit  Cephas,  and  tarried 

19  with  him  fifteen  days.  But  other  of  the 
apostles  saw  I  none,   "  save  James  the 


Some  ancient  authorities  omit  unto  you.    ^  Or,  contrcn-y  to  that.    3  Gr.  bond-Herrant. 
race.    ^  Or,  become  acquainted  icith.    ''  Or,  but  only. 


Or,  a  man.    ^  Gr.  in  my 


(compare  chap.  5:8,  and  1  Thess.  2:12,  and  .5:24).  In  the  grace  of  Christ.  Through  the  grace  of  Christ  (see 
Acts  lo  :  11 ;  1  Cor.  16 :  23;  2  Cor.  13 :  14).  The  "  into  "  of  the  Old  Version  is  decidedly  wrong.  It  is  Christ's  grace,— 
that  grace  which  Christ  ministered  by  his  humiliation,  incarnation,  and  death,  by  which  God  calls  us  to  his  holiness. 
6,  7.  Unto  a  different  gospel;  which  is  not  another.  The  Greek  words  imply  that  the  teaching  of  these 
false  teachers  was  not  anothel-  gospel,  but  a  different  gospel;  that  is,  something  differing  from  the  gospel.  Pervert 
the  gospel,  so  that  it  be  no  more  a  gospel  (i.e.,  good  tidings). 

8.  Anathema.  See  1  Cor.  16  :  22.  See  also  Acts  23 :  14,  Rom.  9 : 3,  and  1  Cor.  12  : 3.  It  is  the  Hebrew  herem, 
implying  separation  for  destruction  before  God. 

9.  As  we  have  said  before.  Some  refer  this  to  verse  8,  and  others  to  what  he  had  said  on  his  second  visit  to 
Galatia,  when  already  seeing  these  evils.  If,  however,  he  had  already  seen  their  evil  ways,  why  should  he  express 
surprise  in  this  Epistle  :  "  I  marvel,"  etc.  ? 

10.  Persuading.  In  the  sense  of  "  seeking  favor,"  or  "  conciliating  "  (see  Acts  12  :  20,  and  Matt.  2S  :  14).  The 
two  questions  may  be  put  into  one,  thus  :  "  Do  1  seek  to  win  men's  favor  by  pleasing  them?  "  Note  the  antagonism 
between  men  and  Clirist. 

11.  After  man.    Of  human  origin  or  character. 

13.  Neither  did  I  as  well  as  the  other  apostles.  The  "I"  is  emphatic.  From  man.  From  any  particular 
man  as  predecessor  or  superior,  nor  was  I  taught  it  by  any  gradual  process.  Tlirough  revelation  of  Jesus 
Clirist.  He  recived  his  gospel,  as  he  did  his  apostleship,  without  human  intervention,  perhaps  during  his  sojourn 
in  Arabia  (verse  17). 

15.  Separated  me.  Rather,  "determined  me."  God's  providence  guided  Paul  from  his  birth  toward  his 
apostleship.    Called  me.    At  Damascus. 

16.  To  reveal  his  Son  in  me.  This  revelation  was  after  the  call,  and  probably  began  at  Damascus;  and, 
under  its  impulse,  Paul  went  into  Arabia  to  have  it  completed.  Flesh  and  blood.  Any  man  (see  Matt.  16:17; 
1  Cor.  l.'-):50;  Eph.  6:12). 

18.  For  the  chronology  of  Paul's  life,  see  Acts  11:20;  28:30.  To  visit.  As  in  the  margin,  "to  become 
acquainted  with."     Cephas.     Peter.    . 

19.  James  the  Lord's  brother,  was,  therefore,  an  apostle.     Hence  he  was  .James  the  son  of  .\lpha;us. 


424 


Why  Paul  went  up 


GALATIAXS,    IT. 


again  to  Jerusalem. 


20  Xow  the  things  whitrli  I  write  unto  j'ou,  be- 
hold, before  God,  I  lie  not. 

21  Afterwards  I  came  into  the  regions  of  Syria 
and  Cilicia; 

22  And  was  unknown  by  face  unto  the  churches 
of  Judaea  which  were  in  Christ: 

23  But  they  had  heard  only,  That  he  which 
persecuted  us  in  times  past  now  preacheth  the 
faith  which  once  he  destroyed. 

24  And  thev  glorified  God  in  me. 


20  Lord's  brother.  Xow  touching  the  things 
which  I  write   unto   you,  behold,  before 

21  God,  I  lie  not.    Then  I  came  into  the 

22  regions  of  Syria  and  Cilicia.  And  I  was 
still  unknown  by  face  unto  the  churches 

2.3  of  Judiea  which  were  in  Christ:  but  they 
only  heard  say.  He  that  once  persecuted 
us  now  preacheth  the  faith  of  which  he 

24  once  made  havock  ;  and  they  glorified 
God  in  me. 


20.  Before  God,  I  lie  not.    The  importance  of  the  truth,  that  he  received  his  gospel  direct  from  God,  is  so 
great,  he  appeals  to  God  as  a  witness  of  the  fact  (compare  Rom.  1 : 9,  and  9:1;  2  Cor.  11 :  10-31 ) . 

The  Argument  of  this  Chapter.  —"I  marvel  that  ye  have  so  soon  left  the  simplicity  of  the  gospel,  —  a  gospel 
given  me  directly  from  God." 


CHAPTER    II. 


8  sheweth  when  he  went  up  again  to  Jerusalem,  and  for  what  purpose:  3.  and  that  Titus  was  not  circum- 
cised !  11,  and  that  he  resisted  Peter,  and  told  him  the  reason,  14.  why  he  and  other,  being  Jews,  do  believe 
in  Christ  to  be  justified  by  faith,  and  not  by  works ;  20.  and  that  they  live  not  in  sin,  who  are  so  justified. 


1  Then  fourteen  years  after  I  went  up  again  to 
Jerusalem  with  Barnabas,  and  took  Titus  with 
?»e  also. 

2  And  I  went  up  by  revelation,  and  communi- 
cated unto  them  that  gospel  which  I  preach  among 
the  Gentiles,  but  privately  to  them  which  were  of 
reputation,  lest  by  any  means  I  should  run,  or 
had  run,  in  vain. 

3  But  neither  Titus,  who  was  with  me,  being  a 
Greek,  was  compelled  to  be  circumcised: 

4  And  that  because  of  false  brethren  unawares 
brought  in.  who  came  in  privily  to  spy  out  our 
liberty  which  we  have  in  Christ  Jesus,  that  they 
might  bring  us  into  bondage: 

5  To  whom  we  gave  place  by  subjection,  no,  not 
for  an  hour:  that  the  truth  of  the  gospel  might 
continue  with  you. 

0  But  of  these  who  seemed  to  be  somewhat, 
(whatsoever  they  were,  it  maketh  no  matter  to  me: 
God  accepteth  no  man's  person:)  for  they  who 
seemed  to  he  somewhat  in  conference  added  noth- 
ing to  me : 

7  But  contrariwise,  when  they  saw  that  the 
gospel  of  the  un  circumcision  was  committed  unto 
me,  as  the  gospel  of  the  circumcisioti  loas  unto 
Peter; 


1  Then  i  after  the  space  of  fourteen  years 

1  went  up  again  to  Jerusalem  with  Barna- 

2  has,  taking  Titus  also  with  me.  And  I 
went  up  by  revelation ;  and  I  laid  before 
them  the  gospel  which  I  preach  among 
the  Gentiles,  but  privately  before  them 
who  -  were  of  repute,  lest  by  any  means  I 
should  be  running,  or  had  i*un,  in  vain. 

3  But  not  even  Titus  who  was  with  me, 
being  a  Greek,  was  compelled  to  be  cir- 

4  cumcised :  ^and  that  because  of  the  false 
brethren  privily  brought  in,  who  came  in 
l^rivily  to  spy  out  our  liberty  which  we 
have   in   Christ   Jesus,   that   they  might 

5  bring  us  into  bondage  :  to  whom  we  gave 
place  in  the  way  of  subjection,  no,  not  for 
an  hour;  that  the  truth  of  the  gospel  might 

6  continue  with  you.     But  from  those  who 

2  were  reputed  to  be  somewhat  {*  whatso- 
ever they  were,  it  maketh  no  matter  to 
me:  God  accepteth  not  man's  person)  — 
they,  I  say,  who  were  of  repute  imparted 

7  nothing  to   me:   but  contrariwise,  when 
they  saw  that  I  had  been  intrusted  with, 
the  gospel  of  the  uncircumcision,  even  as 
Peter  with  the  gospel  of  the  circumcision 


Or,  in  the  course  of.    -  Or,  are.    s  Or,  but  it  was  because  of.    *  Or,  what  they  once  icere. 


1.  After  the  space  of  fourteen  years.    Reclsoning  from  his  conversion.    If  the  conversion  was  in  A.D.  31, 

then  this  visit  was  in  A.D.  45;  that  is,  the  visit  with  Barnabai  to  carry  alms.    Titus  is  not  mentioned  in  the  narra- 
tive in  Acts  11 :  30,  and  12 :  25. 

2.  I  went  up  by  revelation.  Not  the  revelation  made  to  Agabus  (Acts  11  .^S),  but  a  special  revelation  given 
to  Paul  at  that  time.  But  privately  before  tliean  vilio  -were  of  repute.  This  private  conference  with  the 
apostles  and  elders  must  have  been  either  the  only  exposition  of  his  gospel,  or  a  prior  one  to  a  public  discourse.  His 
object  was,  to  explain  his  consistency  with  the  truth  of  God  before,  by  a  false  notion  of  what  he  had  done,  a  contest 
detrimental  to  the  interests  of  the  Church  should  arise.  He  would  be  running  in  vain  if  he  injured  the  Church  by 
controversies,  as  well  as  enlarged  it  by  his  preaching.    The  injury  would  be  a  set-off  to  the  good. 

3.  But  not  even  Titus,  etc.  "The  apostles  did  not  find  fault  with  my  treatment  of  Gentiles;  but,  when  I 
refused  to  circumcise  Titus,  they  did  not  compel  the  circumcision." 

4.  5.  The  insisting  of  the  false  brethren,  that  Titus  should  be  circumcised,  made  Paul  resolute  in  refusing  what, 
if  not  demanded  as  a  religious  necessity,  he  would  have  willingly  done  for  peace'  sake.  The  false  brethren  were 
men  who  pretended  to  be  Christian  brethren,  but  were  mere  tools  of  the  false  teachers.  They  were  privily  intro- 
duced into  the  churches,  where  they  worked  their  errors.  The  object  was  to  make  a  formal,  ritualistic  church, — a 
Judaism  adapted  on  its  ritual  side  to  the  Gentiles. 

6.  Tliose  wlio  were  repute<l  to  be  somewhat.  The  apostles  and  elders.  He  does  not  mean  to  slight  tho 
apostles  and  elders  by  this  style  of  speech,  but  only  to  show  his  own  complete  independence. 


Of  justification 


GALATIAXS,    IT. 


by  faith. 


8  (For  he  that  wroti-jht  effectually  in  Peter  to 
the  apostleship  of  the  circuiiieision.  the  same  was 
mighty  in  me  toward  the  Gentiles:) 

9  And  when  James,  Cephas,  and  John,  who 
seemed  to  be  pillars,  perceived  the  grace  that  was 
given  unto  me,  they  gave  to  me  and  Barnabas  the 
right  hands  of  fellowship;  that  we  shoiihl  ;/(>  unto  I 
the  heathen,  and  they  unto  the  circumcision. 

10  Only  they  icouid  that  we  should  remember 
the  poor;  the  same  wliich  I  also  Avas  forward 
to  do.  '-  • 

11  But  when  Peter  was  come  to  Antioch,  I  with- 
stood him  to  the  face,  because  he  was  to  be  blamed. 

12  For  before  that  certain  came  from  James,  he 
did  eat  with  the  Gentiles:  but  when  they  were 
come,  he  withdrew  and  separated  himself,  fearing 
them  which  were  of  the  circumcision. 

lo  An<l  the  other  Jews  dissembled  likewise  with 
him;  insomuch  that  Barnabas  also  was  carried 
away  witli  their  dissimulation. 

14  But  when  I  saw  that  they  walked  not  up- 
rightly according  to  the  truth  of  the  gospel,  I 
said  unto  Peter  before  them  all.  If  thou,  being  a 
Jew,  livest  after  the  manner  of  Gentiles,  and  not 
as  do  the  Jews,  why  compellest  thou  the  Gentiles 
to  live  as  do  the  Jews  ? 

lb  We  tcho  are  Jews  by  nature,  and  not  sinners 
of  the  Gentiles, 

16  Knowing  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ, 
even  Ave  have  believed  in  Jesus  Christ,  that  Ave 
might  be  justified  by  the  faith  of  Christ,  and  not 
by  the  Avorks  of  the  laAV :  for  by  the  works  of  the 
law  shall  no  flesh  be  justified. 

17  But  if,  Avhile  Ave  seek  to  be  justified  by  Christ, 
we  ourselves  also  are  found  sinners,  is  therefore 
Christ  the  minister  of  sin  ?     God  forbid. 

18  For  if  I  build  again  the  things  which  I  de- 
stroyed, I  make  myself  a  transgressor. 


S  (for  he  that  wrought  for  Peter  unto  the 
apostleship  of  the   circumcision  wrought 

9  for  me  also  luito  the  (ientiles) ;  and  when 
they  perceived  the  grace  that  was  given 
unto  me,  James  and  (Cephas  and  John, 
they  who  '  Avere  reputed  to  be  pillare.  gave 
to  me  and  Barnabas  the  right  hancts  of 
fellowship,  that  Ave  should  go  mito  the 
(Jentiles.  and  they  unto  the  circumcision  ; 

10  only  thci/  u-ould  that  Ave  should  remember 
the  poor;  Avhich  very  thing  1  was  also 
zealous  to  do, 

11  But  Avhen  Cephas  came  to  Antioch.  I 
resisted  him  to  the  face,  because  he  stood 

12  condemned.  For  before  that  certain  came 
from  James,  he  did  eat  with  the  Gentiles: 
but  Avhen  they  came,  he  dreAv  back  and 
separated  himself,  fearing  them  that  Avere 

13  of  the  circumcision.  And  the  rest  of  the 
Jews  disseml)led  likeAvise  with  him;  inso- 
much that  even  Barnabas  Avas  carried  aAvay 

14  Avith  their  dissimulation.  But  Avheu  I  saAv 
that  they  Avalked  not  uprightly  according 
to  the  truth  of  the  gospel,  I  said  unto 
Cephas  before  them  all,  If  thou,  being  a 
JeAV,  livest  as  do  the  Gentiles,  and  not  as 
do   the   JeAvs,  how  compellest   thou  the 

15  Gentiles  to  live  as  do  the  Jews?  AVe 
being  Jews  by  nature,  and  not  sinners  of 

16  the  Gentiles,  yet  knoAving  that  a  man  is 
not  justified  by  -the  Avorks  of  the  laAv, 
3  save  through  faith  in  Jesus  Christ,  even 
Ave  believed  on  Christ  Jesus,  that  Ave  might 
be  justified  by  faith  in  Christ,  and  not  by 
the  works  of  the  laAv:  because  by  the 
Avorks  of  the  laAv  shall  no  flesh  be  justi- 

17  fied.  But  if,  Avhile  we  sought  to  be  jus- 
tified in  Christ,  Ave  ourselves  also  Avere 
found  sinners,  is  Christ  a  minister  of  sin  ? 

18  God  forbid.  For  if  I  build  up  again  those 
things  which  I  destroyed,  I  prove  myself 


1  Or, 


Or,  works  of  law.    3  Or,  but  only. 


8.  He  that  wrought  for  Peter.  He  that  inwardly  wrought.  The  reference  is  to  the  preparation  of  mind 
ano  iiearl.     God  is  the  one  who  thus  prepared  Paul  for  his  special  work. 

9.  \Vh<»  were  vepuletl  to  be  xiiHsii'S.  Having  the  reputation  rightfully  (see  Rev.  3:12).  Pillars  in  Jewish 
architecture  were  not  to  uphold  roofs,  but  to  stand  as  ornaments.  Thus  Jachin  and  Boaz  (1  Kings  7  .  21).  Thus,  a 
pillar  in  the  chuich  is  a  metaphorical  phrase  for  a  member  who  is  an  ornament,  and  an  example  of  fixed  firmness. 

10.  "Which  very  thing  I  was  also  zealous  to  do.     See  Acts  11 :  29,  30. 

11.  Paul  shows  now,  that  he  not  only  did  not  obtain  his  gospel  from  the  apostles,  but  that  he  even  corrected  the 
*hief  of  the  apostles  when  he  went  astray.    Condemned  before  his  own  conscience. 

13.  13.  Peter  led  the  way,  in  separating  himself  from  the  Gentile  converts;  and  the  rest  of  the  Jewish  Chris- 
tians (of  Antioch)  followed  his  example.  Where  there  was  such  unanimity,  the  gentle  Barnabas  could  n«t  bear  to 
stand  out  against  them.  Paul  attacked  Peter  as  the  cause  of  it  all.  The  action  was  Jewish,  and  not  Christian. 
Moreover,  it  was  hypocritical;  for  they  had  been  joined  in  true  Christian  fellowship  (Jewish  and  Gentile  Christians), 
and  now  separated,  not  from  principle,  but  to  appear  well  in  the  eyes  of  those  who  came  from  James.  James  is  the 
apostle  .James,  whose  influence  and  authority  were  paramount  among  the  Christians  of  Jerusalem  and  Judaea,  and 
who  was  naturally,  from  his  position,  as  conservative  as  possible.  But  that  he  would  have  approved  of  I'cter's  con- 
duct is  doubtful.  Even  those  that  came  from  him  possibly  would  have  approved  of  eating  with  the  Gentiles.  It  was 
simply  Peter's/ear  (verse  12)  that  led  to  the  whole  trouble.  We  see,  from  this  incident,  that  the  apostles  were  not 
Infallible  in  their  conduct,  but  only  in  writing  the  record  of  Christ's  teaching,  according  to  his  promise  (John  14: 16, 
26,  and  15:  26). 

14.  Before  them  all.  A  public  rebuke  was  necessary  for  so  public  a  wrong.  Moreover,  the  Jewish  Chris- 
tians  generally  could  take  part  of  it  to  themselves.  It  is  in  much  dispute  as  to  how  much  of  what  follows  was  spoken 
by  Paul  to  Peter.  Probably  only  the  latter  half  of  the  fourteenth  verse,  "  If  thou,  being  a  Jew,  livest  as  do  the  Gen- 
tiles, and  not  as  do  the  Jews,  how  compellest  thou  the  Gentiles  to  live  as  do  the  Jews  ?  "  The  tendency  of  Peter's 
withdrawal  from  the  Gentile  Christians  was  to  persuade  the  Gentile  Christians  to  become  circumcised,  that  they  might 
enjoy  Christian  fellowship. 

15.  Not  sinners  of  the  Gentiles.    Not  sinners  outside  of  the  Church. 

17.  AVe  ourselves  also  were  found  sinners,  just  like  the  Gentiles;  our  Christ  connection  failing  to  save 
us.    Is  Christ  a  minister  of  sin  '?     By  bringing  us  out  into  the  Gentile  sphere  of  sinfulness. 

18.  For  if  I  hiiild  up,  etc.  Xo,  indeed  !  he  is  not  the  minister  of  sin,  but  I  am  the  sinner;  for  if  T,  thinking 
that  Gentile  contact  Is  sinful,  build  up  again  those  things  (ritualistic  exercises)  which  1  destroyed  when  I  found  their 
anti-type,  I  prove  myself  a  transgressor  of  the  law  which  directed  me  to  the  gospel. 

426 


Paul  asketh  what  moved 


GALATIAXS,    III. 


them  to  leave  the  faith  7 


19  For  I  through  the  law  am  dead  to  the  law, 
that  I  might  live  unto  God. 

20  I  am  crucified  with  Christ:  neveilheless  I 
live;  yet  not  I,  but  Christ  liveth  in  ]ue:  and  the 
lite  wiiich  I  now  live  in  the  flesh  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  him- 
self for  me, 

21  I  do  not  frustrate  the  grace  of  God:  for  if 
righteousness  come  by  the  law,  then  Christ  is  dead 
in  vain. 


19  a  transgressor.  For  I  through  ^  the  law 
died  unto  ^the  law,  that  I  might  live  unto 

20  God.  I  have  been  crucified  with  Christ; 
■•^yet  I  live;  and  yet  no  longer  I,  but 
fJln-ist  liveth  in  me:  and  that  life  which 
I  now  live  in  the  flesh  I  live  in  faith,  the 
fdith  which  is  in  the   Son  of  God,  who 

21  loved  me,  and  gave  himself  up  for  me.  I 
do  not  make  void  the  grace  of  God:  for  if 
righteousness  is  through  ^the  law,  then 
Christ  died  for  nought. 


Or,  law.    2  Or,  and  it  is  no  longer  I  that  lice,  but  Chrint,  etc. 


20.  I  have  been  crucified  with  Christ.     My  union  with  Christ  by  faith  identified  me  with  him  in  his  cruci- 
fixion ;  and  lienee  the  law  has  finished  its  work  with  rae,  and  I  can  now  live  by  faith  in  the  sphere  of  the  divine  grace. 
The  wliole  argument  is  this  :  "  Peter,  after  showing  that  the  law  had  ended  in  the  gospel,  went  bacli  upon  this  sho 
ing,  and  thus  made  Christ  appear  a  minister  of  sin  (as  Christ  had  led  him  to  the  liberty) ;  whereas  he  was  the  sinni 
one,  having  built  up  a  system  which  he  had  righteously  destroyed  under  the  very  direction  of  the  law,  for  I  througli 
the  law  died  uuto  tlie  law."    Yet  I  live  ;  and  yet  no  lunger  I.    This  is  but  one  sentence  in  the  Greek,  "  and 
I  no  longer  live."    The  "  I  "  which  tried  vainly  to  keep  the  law  has  given  place  to  Christ  who  is  the  fulfilment  of  \j 
the  law. 

21.  I  do  not  make  void  the  grace  of  God.    I  am  not  one  to  reject  the  doctrine  of  grace  in  salvation  through 
Christ's  death. 


XA 


The  Argument  of  this  C/iapter.—"  And  ray  conduct  as  an  independent  apostle  charged  with  this  gospel  was 
seen  in  my  intercourse  with  the  other  apostles,  especially  with  Peter  whom  I  was  obliged  to  correct  for  departing 
from  the  liberty  of  the  gospel." 


CHAPTER    III. 


1.  He  asketh  what  moved  them  to  leave  the  faith,  and  hang  upon  the  law?     6.  They  that  helieve  are  justified, 
9.  and  blessed  with  Abraham.     10.  And  this  he  sheweth  by  many  reasons. 


1  O  FOOLISH  Galatians,  who  hath  bewitched 
you,  that  ye  should  not  obey  the  truth,  before 
whose  eyes  Jesus  Christ  hath  been  evidently  set 
forth,  crucified  among  you  ? 

2  This  only  would  I  learn  of  you.  Received  ye 
the  Spirit  by  the  works  of  the  law,  or  by  the  hear- 
ing of  faith  ? 

8  Are  ye  so  foolish  ?  having  begun  in  the  Spirit, 
are  ye  now  made  perfect  by  the  flesh  ? 

4  Have  ye  suffered  so  many  things  in  vain  ?  if 
it  be  yet  in  vain. 

5  He  therefore  that  ministereth  to  you  the 
Spirit,  and  worketli  miracles  among  you,  doeth  he 
it  by  the  works  of  the  law,  or  by  the  hearing  of 
faith  ? 

.    6  Even  as  Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteousness. 

7  Know  ye  therefore  that  they  which  are  of 
faith,  the  same  are  the  children  of  Abraham. 

8  And  the  scripture,  foreseeing  that  God  would 
jtistify  the  heathen  through  faith,  preached  before 
the  gospel  unto  Abraham,  sayiny,  In  thee  shall 
all  nations  be  blessed. 


1  O  FOOLISH  Galatians,  who  did  bewitch 
you,  before  whose  eyes  Jesus  Christ  was 

2  openly  set  forth  crucified  ?  This  only 
would  I  learn  from  you,  Received  ye  the 
Spirit  by  i  the  works  of  the  law,  or  by  the 

3  '^  hearing  of  faith  ?  Are  ye  so  foolish  ? 
having  begun  in  the  Spirit,  ^  are  ye  now 

4  perfected  in  the  flesh  ?  Did  ye  suffer  so 
many  things  in  vain  ?  if  it  be  indeed  in 

5  vain.  He  therefore  that  supplieth  to  you 
the  Spirit,  and  worketli  *  miracles  °  among 
you,  doeth  he  it  by  ^  the  works  of  the  law, 

6  or  by  the  -hearing  of  faith?  Even  as 
Abraham  believed  God,  and  it  was  reck- 

7  oned  unto  him  for  righteousness.  •>  Know 
therefore  that  they  which  be  of  faith,  the 

8  same  are  sons  of  Abraham.  And  the 
scripture,  foreseeing  that  God  "  would  jus- 
tify the  ^  Gentiles  by  faith,  preached  the 
gospel  beforehand  unto  Abraham,  saying, 
In  thee  shall  all  the  nations  be  blessed. 

9  So  then  they  which  be  of  faith  are  blessed 


1  Or,  ivorks  of  law.    ^  Or,  message.    *  Or,  do  ye  now  make  an  end  in  the  flesh?    *  Gr.  potvers.    ^  Or,  in.    «  Or, 
Ye  perceive.     '  Qr.justifieth.     "  Gr.  nations. 

1.  It  was  Christ  crucified  that  ended  the  law. 

2.  The  Spirit.    Miraculous  powers  (see  Acts  19  :  2,  6).    The  hearing  of  faith.    Faith  in  the  gospel  heard. 
4.  Did  ye  suffer.    Rather,  "  did  ye  experience  "    Referring  to  their  entire  Christian  experience. 

6.  He  therefore  that  supplieth,  etc.     God. 

6.  Abraham  believed  God.  Gen.  15  •  6.  Abraham  arrived  in  Palestine  (with  Sarah,  Lot,  domestics,  and 
large  movable  property)  at  the  age  of  seventy-five.  God's  promise  to  him  regarding  the  multitude  of  his  posterity 
was  made  before  Ishmael's  birth  (Gen.  13 :  16),  and  Ishmael's  birth  was  when  Abraham  was  eighty-six.  We  can 
suppose  the  promise  was  made  to  him  when  he  was  eighty,  and  from  that  time  to  Ishraael's  birth  his  faith  in  God's 
promise  shone  out  against  all  human  calculation.  It  was,  Iiowever,  thirteen  years  after  Ishmael's  birth,  when  Abra- 
Iiam  was  ninety-nine  years  old,  that  God  showed  him  that  Ishmael  was  not  the  promised  seed,  and  added  to  this  new 
phase  of  his  promise  the  change  of  the  names  of  Abraham  and  Sarah.  When  Abraham  was  one  hundred  years  old, 
Isaac  was  born.     Philo  says  that  "  faith  is  the  sole  work  of  righteousness,"  1.  486  (see  Rom.  4:3,  and  context). 

7.  It  must  be  remembered,  that,  in  the  Greek,  "  faith  "  and  the  verb  "  believe  "  are  of  the  s.ame  root. 

8.  The  scripture.    God  in  the  Scripture.    Preached  the  go»pel  beforehand.    Announced  beforehand 

427 


All  believers 


GALATIAXS,    III. 


are  justified, 


9  So  then  they  -whieh  be  of  f.iith  are  blessed 
with  faithful  Abraham. 

10  For  as  many  as  are  of  the  works  of  the  law 
are  mider  the  curse:  for  it  is  written,  Cursed  is 
every  one  that  continueth  not  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them. 

11  But  that  no  man  is  justified  by  the  law  in 
the  sight  of  God,  it  is  evident:  for,  The  just  shall 
live  by  faith. 

12  And  the  law  is  not  of  faith:  but,  The  man 
that  doeth  them  shall  live  in  them. 

13  Christ  hath  redeemed  us  from  the  curse  of 
the  law,  being  made  a  curse  for  us :  for  it  is  writ- 
ten, Cursed  is  every  one  that  hangeth  on  a  tree : 

14  That  the  blessing  of  Abraham  might  come 
on  the  Gentiles  through  Jesus  Christ;  that  we 
might  receive  the  promise  of  the  Spirit  through 
faith. 

1.5  Brethren,  I  speak  after  the  manner  of  men ; 
Though  it  be  but  a  man's  covenant,  yet  if  it  be 
confirmed,  no  man  disannulleth,  or  addeth  thereto. 

16  Now  to  Abraham  and  his  seed  were  the 
promises  made.  He  saith  not.  And  to  seeds,  as 
of  many;  but  as  of  one.  And  to  thy  seed,  which 
is  Christ. 

17  And  this  I  say,  that  the  covenant,  that  was 
confirmed  before  of  God  in  Christ,  the  law,  which 
was  four  hundred  and  thirty  years  after,  cannot 
disannul,  that  it  should  make  the  promise  of  none 
effect. 

18  For  if  the  inheritance  be  of  the  law,  it  is  no 
more  of  promise:  but  God  gave  it  to  Abraham  by 
promise. 

19  Wherefore  then  serveth  the  law  ?  It  was 
added  because  of  transgressions,  till  the  seed 
should  come  to  whom  the  promise  was  made; 
and  it  ivas  ordained  by  angels  in  the  hand  of  a 
mediator. 

20  Now  a  mediator  is  not  a  mediator  of  one, 
but  God  is  one. 


10  with  the  faithful  Abraham.  For  as  many 
as  are  of  i  the  works  of  the  law  are  under 
a  curse :  for  it  is  written.  Cursed  is  every 
one  which  continueth  not  in  all  things 
that  are  written  in  the  book  of  the  law,  to 

11  do  them.  Now  that  no  man  is  justified 
^by  the  law  in  the  sight  of  God,  is  evi- 
dent:   for.    The   righteous   shall    live   by 

12  faith;  and  the  law  is  not  of  faith;  but, 
He  that  doeth  them  shall  live   in  them. 

13  Christ  redeemed  us  from  the  curse  of  the 
law,  having  become  a  curse  for  r.s:  for  it 
is  written.  Cursed  is  every  one  that  hang- 

14  eth  on  a  tree:  that  upon  the  Gentiles 
might  come  the  blessing  of  Abraham  in 
Christ  Jesus;  thajt  Ave  might  recei\e  the 
promise  of  the  Spirit  through  faith. 

15  Brethren,  I  speak  after  the  manner  of 
men:  Though  it  be  but  a  man's  **  cove- 
nant, yet  when  it  hath  been  confirmed,  no 
one  maketh   it  void,  or  addeth   thereto. 

16  Now  to  Abraham  were  the  promises 
spoken,  and  to  his  seed.  He  saith  not. 
And  to  seeds,  as  of  many;  but  as  of  one, 

17  And  to  thy  seed,  which  is  Christ.  Now 
this  I  say;  A  ^covenant  confirmed  before- 
hand by  God,  the  law,  which  came  four 
hundred  and  thirty  years  after,  doth  not 
disannul,   so  as  to  make  the  promise  of 

18  none  effect.  For  if  the  inheritance  is  of 
the  law,  it  is  no  moi-e  of  promise:  but 
God  hath  granted  it  to  Abraham  by  prom- 

19  ise.  What  then  is  the  law  ?^  It  was 
added  because  of  transgressions,  till  the 
seed  should  come  to  whom  the  promise 
hath  been  made;  and  it  was  ordained 
through  angels  by  the  hand  of  a  mediator. 

20  Now  a  mediator  is  not  a  mediator  of  one ; 


Or 


rks  of  law.    ^  Or,  in-    ^  Or,  testament. 


the  goncl  tidings  (Gen.  12:3).  All  the  nations.  The  emphasis  is  here  to  show  that  Abraham  was  founder  of  a 
universal,  a  catholic  church,  as  well  as  the  particular  Jewish  church.  This  promise  was  made  three  times  to  Abra- 
ham,—  once  at  Harau,  again  the  year  before  Isaac's  birth,  and  still  again  when  Abraham  had  in  effect  offered  up 
Isaac;  i.e.,  when  he  was  seventy-five,  ninety-nine,  and  (say)  one  hundred  and  twenty-five  years  old. 

10.  Under  a  curse.     Under  the  threatening  of  a  curse  for  non-obedience.     It  is  written.     Deut.  27 :  26. 

11.  No  man  is  justified.  The  threatened  curse  is  fulfilled  ou  every  one,  as  far  as  the  law  is  concerned;  for 
none  can  obey  it.     The  quotation  is  from  Hab.  2:4.  . 

13.  Salvation  by  law  would  be  by  obedience;  but  salvation  by  grace  would  be  by  faith,  from  which  a  gracious, 
not  a  saving,  obedience  flows  (Lev.  18:5). 

13.  The  tlirealeiied  curse  for  disobedience  was  not  a  phantom  or  a  cheat.  It  had  to  fall,  and  it  fell  on  Christ. 
He  became  accursed  on  our  behalf.  That  is  pure  substitution.  The  quotation  is  from  Deut.  21 :  23.  Such  a  curse,  as 
this  of  the  man  who  hangs  on  a  tree,  was  doubtless  prophetic,  and  emblematic  of  Christ's  bearing  the  deeper  curse 
of  sin  on  the  cross. 

14.  That  upon  the  Gentiles,  etc.  The  law's  curse  having  been  inflicted,  the  law  is  exhausted;  and  now 
the  gospel,  which  makes  no  Jewish  circumscription,  may  be  realized  in  its  catholicity. 

15.  After  the  manner  of  men.  With  respect  to  human  institutions.  The  argument  in  15-17  is,  "If  a 
man's  covenant  cannot  be  broken  nor  amended,  surely  God's  covenant  cannot;  and  God's  covenant  was  not  only  lo 
Abraham,  but  to  Christ :  the  law,  therefore,  coming  in  between,  does  not  affect  the  covenant." 

16.  Gen.  17  : 7.  The  singular  of  "  seed,"  both  in  Hebrew  and  in  Greek,  refers  to  many  persons ;  so  that  this  is 
not  an  argument,  but  a  declaration.  The  mere  fact  that  "  seed  "  is  used  in  the  singular  in  the  promise  to  Abraham, 
does  not  prove  that  one  person  was  meant;  but  the  apostle  declare.s  that  God,  in  using  a  word  in  the  singular,  and 
which  may  have  a  singular  application,  and  in  not  using  a  word  (like  "  children  ")  which  must  have  a  plural  signi- 
fication, intended  Christ  as  the  promised  seed.  The  use  of  such  a  word  as  "  seed  "  may  also  refer  to  the  oneness  of 
believers  (see  verses  28,  29) . 

17.  Four  hundred  and  thirty  years  after.  This  exactly  marks  the  time  from  Abraliam'a  receipt  of  the 
promise  in  Harau  to  the  exodus.  Of  this  four  hundred  and  thirty  years,  just  one-half  (215)  were  spent  by  Israel  iu 
Egypt. 

19.  Becaiise  of  transgressions.  For  the  sake  of  transgressions.  In  order  to  bring  them  out  fully  before 
all  (see  Kom.  3:19,20;  5:20;  7:7-13).  Through  angels.  Appearing  probably  as  fire  (I's.  104:4;  compare  I's. 
68  :  17,  Acts  7  :  53,  Heb.  2  . 2).    Mediator.     Moses  (Deut.  5  •  5). 

20l  This  verse,  which  has  hundreds  of  interpretations  given  it  by  different  commentators,  should  evidently  be 
connected  directly  with  what  precedes,  and  not  with  what  follows.     The  repetition  of  the  word  "  mediator"  shows 


428 


All  believers 


GALATTAXS,    TIL 


are  justified. 


21  Is  tlie  law  then  against  the  promises  of  God  ? 
God  forbid:  for  if  there  had  been  a  law  given 
which  conld  have  given  life,  verily  righteousness 
should  have  been  by  the  law. 

22  But  the  scripture  hath  concluded  all  under 
sin,  that  the  promise  by  faith  of  Jesus  Christ 
might  be  given  to  them  that  believe. 

23  But  befoi-e  faith  came,  we  were  kept  under 
the  law,  shut  up  unto  the  faith  whicli  should 
afterwards  be  revealed. 

24  Wherefore  the  law  was  our  schoolmaster  to 
bring  us  unto  Christ,  that  we  might  be  justified 
by  faith. 

25  But  after  that  faith  is  come,  we  are  no  longer 
under  a  schoolmaster. 

26  For  ye  are  all  the  children  of  God  by  faith 
in  Christ  Jesus. 

27  For  as  many  of  you  as  have  been  baptized 
into  Christ  have  put  on  Christ. 

28  There  is  neither  Jew  nor  Greek,  there  is 
neither  bond  nor  free,  there  is  neither  male  nor 
female:  for  ye  are  all  one  in  Christ  Jesus. 

29  And  if  ye  be  Christ's,  then  are  ye  Abraham's 
seed,  and  heirs  according  to  the  promise. 


21  but  God  is  one.  Is  the  law  then  against 
the  promises  of  God  ?  God  forbid: "for  if 
there  had  been  a  law  given  which  could 
make    alive,   verily   righteousness   would 

22  have  been  of  the  law.  Howbeit  the  scrip- 
ture hath  shut  \\p  all  things  under  sin,  that 
the  promise  by  faith  in  Jesus  Christ  might 
be  given  to  them  that  believe. 

23  But  before  i  faith  came,  we  were  kept 
in  ward  under  the  law,  shut  up  unto  the 
faith  which  should  afterwards  be  revealed. 

24  tSo  that  the  law  hath  been  our  tutor  to 
bring  us  unto  Christ,  that  we  might  be 

25  justified  by  faith.  But  now  that  faith  is 
come,   we  are  no  longer   under  a  tutor. 

26  For  ye  are  all  sons  of  God,  through  faith, 

27  in  Christ  Jesus.  J'or  as  many  of  you  as 
were    baptized    into    Christ    did  put  on 

28  Christ.  There  can  be  neither  Jew  nor 
Greek,  there  can  be  neither  bond  nor  free, 
there  can  be  no  male  and  female :  for  ye 

29  all  are  one  man  in  Christ  Jesus.  And  if 
ye  are  Christ's,  then  are  ye  Abraham's 
seed,  heirs  according  to  promise. 


Or,  the  faith. 


this.  Hence  we  read  it  tlius  :  "  Tiie  law  was  temporary  til!  the  promise  could  be  fulfilled.  The  law  had  a  mediator. 
Now,  a  mediator  implies  t:oo  parties,  either  of  which,  through  weakness  or  wickedness,  can  break  the  covenant :  but 
God,  who  gives  the  promise,  is  alone  in  this  ;  aud,  as  neither  weakness  nor  wickedness  can  be  affirmed  of  him,  the 
promise  stands  when  the  law  fails. 

21.  Is  the  law  then  against  the  promises  of  God  ?  Because  they  have  such  different  characters.  God 
forbid.     See  Rom.  3  : 4. 

22.  The  scripture.  Personified,  as  oft^n  (see  verse  S).  Hath  shnt  np  all  things  under  sin.  Has 
shown  every  man  to  be  a  sinner,  and  all  hope  of  righteousness  from  the  law  to  be  vain. 

23.  Before  faith  came.  By  "  faith"  (here  twice,  and  once  in  verse  25),  we  are  to  understand  the  dispensa- 
tion of  faith,  or  the  dispensation  of  Christ,  as  opposed  to  the  dispensation  of  the  law.  It  is  the  view  of  dispensations 
iu  time,  not  of  personal  experience.  "  Before  Christ  appeared  for  our  faith  to  lay  hold  upon,  we  Jews  were  like 
prisoners,  shut  up  until  we  should  be  delivered  over  to  the  new  revelation;  and  the  law  was  our  jailer."  Paul  does 
not  mean  to  say  that  men  were  then  saved  by  the  law,  or  that  they  were  not  saved  at  all,  but  that  faith  had  to  look 
through  the  law,  and  see  things  very  dimly. 

24.  Tutor.     Gr.,  "  pedagogue."    A  body-slave,  who  trained  a  child  for  manhood. 

25.  Faith  is  come.    See  on  verse  23. 

27.  Did  put  on  Christ.    See  Rom.  13  .  14.    The  figure  from  puttKng  on  armor. 

28.  Ye  are  all  one,  all  having  put  on  Christ. 

29.  Christ's  — Abraham's  seed.  Christ  was  the  promised  seed  of  Abraham,  in  whom  all  the  nations  were 
to  be  blessed.    As  Christ  embraces  all  who  are  baptized  into  him  by  a  true  faith,  all  such  are  Abraham's  seed. 

The  Argument  of  this  Chapter.  — "The  complete  setting-forth  of  Christ  crucifled  by  my  preaching,  and  the  testi- 
mony of  the  Spirit  among  you,  ought  to  have  kept  you  from  abandoning  the  gospel  to  go  back  to  the  law.  The  law 
can  only  curse;  but  faith,  like  Abraham's,  saves.  Christ  redeemed  us  from  the  curse  in  order  to  save  us  by  faith. 
The  law  cannot  vitiate  the  promise  of  God  to  bless  the  nations  through  Christ;  but  the  function  of  the  law  was  to 
educe  human  sin,  aud  send  meu  to  the  gospel  for  salvation,  iu  which  salvation  we  are  all  one  in  Christ." 


429 


Christ  freeth 


GALATIAXS,    IV 


from  the  law, 


CHAPTER    IV. 

We  were  under  the  law  till  Christ  came,  as  the  heir  is  under  his  guardian  till  he  be  of  age,  5,  But  Christ 
freed  us  from  the  law :  7,  therefore  we  are  servants  no  longer  to  it,  14,  He  rememhereth  their  good  will  to 
him,  and  his  to  them,  22,  and  sheweth  that  we  are  the  sons  of  Abraham  by  the  freewoman. 


1  Xow  I  say,  That  the  heir,  as  long  as  he  is  a 
child,  (liffereth  nothing  from  a  servant,  though  he 
be  lord  of  all; 

2  But  is  under  tutors  and  governors  imtil  the 
time  appointed  of  the  father. 

3  Even  so  we,  when  we  were  children,  were  in 
bondage  under  the  elements  of  the  world : 

4  But  when  the  fulness  of  the  time  was  come, 
God  sent  forth  his  8on,  made  of  a  woman,  made 
under  the  law, 

5  To  redeem  them  that  wei-e  under  the  law,  that 
we  might  receive  the  adoption  of  sons. 

6  And  because  ye  are  sons,  God  hath  sent  forth 
the  Spirit  of  his  Son  into  yom-  hearts,  crying,  Abba, 
Father. 

7  Wherefore  thou  art  no  more  a  servant,  but  a 
son;  and  if  a  son,  then  an  heir  of  God  through 
Christ. 

8  Howbeit  then,  when  ye  knew  not  God,  ye  did 
service  unto  them  which  by  nature  are  no  gods. 

9  But  now,  after  that  ye  have  known  God,  or 
rather  are  known  of  God,  how  turn  ye  again  to 
the  weak  and  beggarly  elements,  whereunto  ye 
desire  again  to  be  in  bondage  ? 

10  Ye  observe  days,  and  months,  and  times,  and 
years. 

11  I  am  afraid  of  you,  lest  I  have  bestowed 
tipon  yon  labour  in  vain. 

12  Brethren,  I  beseech  you,  be  as  I  am. ;  for  I 
am  as  ye  arci :  ye  have  not  injured  me  at  all. 

13  Ye  know  how  through  infirmity  of  the  flesh 
I  preached  the  gosijel  unto  you  at  the  first. 

14  And  my  tciii]it;itioii  which  was  in  my  flesh 
ye  despised  not,  nor  ivjcrtiMl;  but  received  me  as 
an  angel  of  God.  i  rm  as  Christ  Jesus. 

15  Where  is  then  the  blessedness  ye  spake  of  ? 
foi-  I  bear  you  record,  that,  if  it  hud  been  possible, 
ye  would  have  plucked  out  your  own  eyes,  and 
have  given  them  to  me. 


1  But  I  say  that  so  long  as  the  heir  is  a 
child,  he  differeth  nothing  from  a  bond- 

2  servant,  though  he  is  lord  of  ail ;  but  is 
under  guardians  and  stewards   until  the 

3  term  appointed  of  the  P'ather.  So  we 
also,  when  we  were  children,  were  held  in 
bondage    under    the   i  rudiments    of    the 

4  world :  but  when  the  fulness  of  the  time 
came,  God  sent  forth  his  Son,  born  of  a 

5  woman,  born  under  the  law,  that  he  might 
redeem  them  which  were  under  the  law, 
that  we   might   receive   the   adoption   of 

6  sons.  And  because  ye  are  .sons,  (iod  sent 
forth  the  Sjjirit  of  his  Son  into  our  hearts, 

7  crying,  Abba,  Father.  So  that  thou  art 
no  longer  a  bondservant,  but  a  son;  and 
if  a  son,  then  an  heir  through  God. 

8  Howbeit  at  that  time,  not  knowing 
God.  ye  were  in  bondage  to  them  Avhich 

9  by  nature  are  no  gods :  but  now  that  ye 
have  come  to  know  God,  or  rather  to  be 
known  of  God,  how  tiu-n  ye  back  again  to 
the  weak  and  beggarly  ^  rudiments,  where- 
unto   ye    desire  to  be  in   bondage   over 

10  again  ?     Ye  observe  days,  and   months, 

11  and  seasons,  and  years.  I  am  afraid  of 
you,  lest  by  any  means  I  have  bestowed 
labour  upon  you  in  vain. 

12  I  beseech  you,  brethren,  be  as  I  am,  for 
I  am  as  ye  are.     Ye  did  me  no  wrong : 

13  but  ye  know  that  because  of  an  infirmity 
of  the  flesh  I  preached  the  gospel  unto 

14  you  the  ^  first  time :  and  that  which  was  a 
temptation  to  you  in  my  flesh  ye  despised 
not,  nor  ^rejected;  but  ye  received  me  as 
an  angel  of  God,  even  as  Christ   Jesus. 

15  Where  then  is  that  gratulation  ■»  of  your- 
selves ?  for  I  bear  you  witness,  that,  if 
possible,  ye  would  have  plucked  out  your 


Or,  e/ements.    -  Gr.  former.    *  Gr.  Bpat  out.    *  Or,  of  yours. 


3.  The  rudiments  of  the  world.  The  A  B  C's  of  a  religious  life,  partaking  largely  of  a  worldly  character, 
whether  in  .Judaism  or  paganism.  There  were  e.\ternal  rites,  typical  ceremonies,  which  were  the  lirsl  pictorial 
teachings  of  divine  truth,  and  many  of  these  very  greatly  corrupted. 

4.  Jiorn  of  a  woidhii,  born  under  the  law.     A  real  man,  under  all  the  legal  obligations  of  manhood. 

.5.  That  he  nii^ht  redeem.  That  ho  might,  beyond  a  legal  obedience,  accomplish  a  suffering  which  should 
be  an  expiation  of  human  guilt;  thus  making  many  like  himself,  sons  of  God. 

6.  Abba,  Father,     ^-ee  Mark  U :  3i>,  and  Kom.  8  :  15.     It  is  the  tcndcrcst  heart-call  upon  God. 

8.  This  is  evidently  addressed  to  the  Gentile  portion  of  the  Oalatian  church  (compare  1  Thcss.  4:  5). 

9.  Or  rather  to  be  known  of  God.  For  our  knowledge  of  God  arises  from  his  gracious  knowledge  of  us. 
Weak  an<l  beggarly  rudiments.  See  verse  3  (compare  Heb.  7:  IS).  The  types  were  imperfect  to  satisfy 
spiritual  desire. 

10.  Days,  and  months,  and  seasons,  and  years.  The  Jewish  sabbaths,  new  moons,  yearlj'  sacrifices, 
and  sabbatical  years.  They  were  adojiting  all  the  holy  times  of  the  Jewish  system,  while  Paul  was  striving  to  get 
the  Christian  Church  free  from  Judaism. 

12.  lie  as  I  am,  for  I  am  as  ye  are.  Imitate  me  in  all  these  points;  for  I  am  situated,  in  regard  to  Christ 
and  salvation,  precisely  as  you  are. 

l.'{.  The  new  paragraph  should  begin  here.  Ye  did  ine  no  wrong.  So  T  have  no  reason  to  speak  harshly,  as 
in  revenge.  You  were  kind  and  loving.  liecause  of  an  infirmity  of  the  flesh.  The  Old  Version,  "through 
infirmity,"  is  ambiguous.     The  apostle  i)robably  was  detained  in  Galatia  by  some  illness. 

14.  Temptation.  Rather,  "trial."  l{e,ie<-ted.  Rather,  "abominated."  In  margin,  Gr.  "spat  out."  As 
an  angel  of  God,  — as  Christ  Jesus.     A  climax. 

15.  AVhere  then  is  that  gratnliitiou  of  yourselves?  Rather,  with  the  margin,  "of  yours."  That  is, 
"your  gratulation  of  me,"  "  your  blessing  me." 


430 


We  are  the  sons  of  Abraham 


GALATIAXS,    TV, 


V 


freewoman. 


10  Am  I  thorofon;  become  your  enemy,  because 
I  tell  you  the  truth  ? 

17  They  zealously  affect  you,  but,  not  well; 
yea,  they  would  exclude  you,  that  ye  might  affect 
them. 

18  But  it  is  good  to  be  zealously  affected  always 
in  a  good  thiiuj,  and  not  only  when  I  am  present 
with  you. 

19  My  little  children,  of  whom  I  travail  in  birth 
again  until  Christ  be  formed  in  you, 

20  I  desire  to  be  present  witli  you  now,  and  to 
change  my  voice;  for  I  stand  in  doubt  of  you. 

21  Tell  me,  ye  that  desire  to  be  under  the  law, 
do  ye  not  hear  the  law  ? 

22  For  it  is  written,  that  Abraham  had  two 
sons,  the  one  by  a  bondmaid,  the  other  by  a  free- 
woman. 

23  But  he  jc/jo  rvas  of  the  bondwoman  was  born 
after  the  flesh;  but  he  of  the  freewoman  ivas  by 
promise. 

24  Which  things  are  an  allegory:  for  these  are 
the  two  covenants;  the  one  from  the  mount  Sinai, 
which  gendereth  to  bondage,  which  is  Agar. 

2.J  For  this  Agar  is  mount  Sinai  in  Arabia,  and 
answereth  to  Jerusalem  which  now  is,  and  is  in 
bondage  with  her  children. 

26  But  .lerusalera  which  is  above  is  free,  which 
is  the  mother  of  us  all. 

27  For  it  is  written,  Rejoice,  thou  barren  that 
bearest  not;  break  forth  and  ci-y,  thou  that  trav- 
ailest  not :  for  the  desolate  hath  many  more  chil- 
dren than  she  which  hath  an  husband. 

28  Now  we,  brethren,  as  Isaac  was,  are  the  chil- 
dren of  promise. 

29  But  as  then  he  that  was  born  after  the  flesh 
persecuted  him  that  was  born  after  the  Spirit, 
even  so  it  is  now. 

30  Nevertheless  what  saith  the  scriptuce  ?  Cast 
out  the  bondwoman  and  her  son :  for  the  son  of 
the  bondwoman  shall  not  be  heir  with  the  son 
of  the  freewoman. 

31  So  then,  brethren,  we  are  not  children  of  the 
bondwoman,  but  of  the  free. 


eyes  and  given  them  to  me.  So  then  am 
I  become  vour  enemy,  because  I  '  tell  you 
the  truth*/  They  zealously  seek  yoii  in 
no  good  way;  nay,  they  desire  to  shut  you 
out,  that  ye  may  seek  them.  But  it  is 
good  to  be  zealously  sought  in  a  good 
matter  at  all  times,  and  not  only  when  I 
am  present  with  you.  Jly  little  childicn, 
of  whom  I  am  again  in  travail  until  Cluist 
be  formed  in  you,  yea,  I  could  wish  to  l)o 
present  with  you  now,  and  to  change  my 
voice;  for  I  am  perplexed  about  you. 

Tell  me,  ye  that  desire  to  be  under  the 
law,  do  ye  not  hear  the  law  ?  For  it  is 
written,  that  Abraham  had  two  sons,  one 
by  the  handmaid,  and  one  by  the  free- 
woman.  Howbeit  the  son  by  the  hand- 
maid is  born  after  the  flesh ;  but  the  son 
by  the  freewoman  is  born  through  prom- 
ise. Which  things  contain  an  allegory: 
for  these  vwmcn  are  two  covenants;  one 
from  mount  Sinai,  bearing  children  unto 
bondage,  which  is  Ilagar.  -  Now  this 
Hagar  is  moimt  Sinai  in  Arabia,  and  an- 
swereth to  the  .Jerusalem  that  now  is :  for 
she  is  in  bondage  with  her  children.  But 
the  Jerusalem  that  is  above  is  free,  which 
is  oiu-  mother.     For  it  is  written, 

Rejoice,  thou  barren  that  bearest  not; 

Break  forth  and  cry,  thou  that  travailest 
not: 

For  more  are  the  children  of  the  deso- 
late than  of  her  which  hath  the  hus- 
band. 
Now  3  we,  brethren,  as  Isaac  was,  are  chil- 
dren of  promise.  But  as  then  he  that 
was  born  after  the  flesh  persecuted  him 
that  loas  born  after  the  Spirit,  even  so  it 
is  now.  Howbeit  what  saith  the  scrip- 
ture ?  Cast  out  the  handmaid  and  her 
son:  for  the  son  of  the  handmaid  shall 
not  inherit  with  the  son  of  the  free- 
woman.  Wherefore,  brethren,  we  are 
not  children  of  a  handmaid,  but  of  the 
freewoman. 


Or,  deal  truly  with  you. 


Many  aucient  authorities  read  For  Sinai  is  a  mountain  in  Arabi 
authorities  read  ye. 


Mauy  ancient 


17.  To  shut  yoii  out  from  gospel  privileges.  Thus  shut  out,  the  disciples  would  seek  guides  in  all  the 
intricacies  of  ritual;  and  the  false  teachers  would  offer  theraselves. 

18.  Not  only  when  I  am  present  with  you.  When  I  am  with  you,  you  are  zealously  sought  in  a  good 
way.  When  I  am  absent,  they  zealously  seek  you  in  no  good  way.  Now,  you  ought  to  be  zealously  sought  in  a 
good  way  when  I  am  absent  as  well  as  when  I  am  present. 

19.  Here  the  mother.  In  1  Cor.  4 :  15,  the  father.  This  verse  and  the  nest  two  should  read  thus :  "  My  little 
children,  of  whom  I  am  again  in  travail  until  Christ  be  formed  in  you  (but  I  could  wish  to  be  present  with  you  just 
now,  and  to  change  my  voice;  for  I  am  at  a  loss  how  to  act  among  you),  tell  me,  ye  that  desire  to  be  under  the  law," 
etc.     He  begins  tenderly,  "  My  little  children,"  and  then  changes  his  voice,  and  speaks  sternly,  "  Tell  me,  ye,"  etc. 

24.  Contain  an  allegory.  The  Old-Testament  history  is  full  of  symbolic  meaning.  To  ascribe  this,  and 
the  reference  in  1  Cor.  10 :  4,  to  rabbinical  ingenuity,  is  to  deny  the  authority  of  the  apostle.  The  two  women  were 
intended  by  God,  who  made  and  ordered  all  things,  to  typify  the  two  covenants.  The  Sinai  covenant  is  represented 
by  Hagar,  whose  children  are  bond-servants.  The  Christian  covenant  (which  is  the  promise)  is  represented  by  Sarah, 
whose  children  are  free. 

87.  Isa.  54  :  1. 

30.  Gen.  21: 10,  12. 

The  Argument  of  this  Chapter.  — "Before  the  gospel  came,  we  were  In  nonage,  and  hence  in  bondage;  but 
now  we  are  sons  in  full  inheritance.  Do  not  relapse  into  the  old  state.  Ye  are  going  backward  from  the  teaching 
I  gave  you,  and  which,  with  myself,  ye  received  so  warmly.  I  beg  you  to  remember  that  we  are  not  children  of  the 
law,  but  of  the  gospel." 


431 


Tlie  liberty 


GALATIAXS,    V. 


of  the  gospel. 


CHAPTER    V. 


1.  He  moveth  them  to  stand  in  their  liberty,  3.  and  not  to  observe  circumcision !  13.  but  rather  love,  which  is  the 
sum  of  the  law.  19.  He  reckoneth  up  the  works  of  the  flesh,  22.  and  the  fruits  of  the  Spirit,  25.  and 
exhorteth  to  walk  in  the  Spirit. 


1  Stand  fast  therefore  in  the  liberty  wherewith 
Christ  hath  made  us  free,  and  be  not  entangled 
again  with  the  yoke  of  bondage. 

2  Behold,  I  Paul  say  unto  you.  that  if  ye  be 
circumcised,  Clirist  shall  profit  you  nothing. 

3  For  I  testify  again  to  every  man  thait  is  cir- 
cumcised, that  he  is  a  debtor  to  do  the  whole  law. 

4  Christ  is  become  of  no  effect  unto  you,  who- 
soever of  you  are  justified  by  the  law  ;  ye  are 
fallen  from  grace. 

5  For  we  through  the  Spirit  wait  for  the  hope 
of  righteousness  by  faith. 

G  For  in  Jesus  Christ  neither  circumcision  avail- 
eth  any  thing,  nor  uncircumcision;  but  faith  Avhich 
worketh  by  love. 

7  Ye  did  run  well;  who  did  hinder  you  that  ye 
should  not  obey  the  truth  ? 

8  This  persuasion  couieth  not  of  him  that  calleth 
you. 

9  A  little  leaven  leaveneth  the  whole  lump. 

10  I  have  confidence  in  you  through  the  Lord, 
that  ye  will  be  none  otherwise  minded  :  but  he 
that  tVoubleth  you  shall  bear  his  judgment,  who- 
soever he  be. 

1 1  And  I,  brethren.  If  I  yet  preach  circumcision, 
why  do  I  yet  suffer  persecution  ?  then  is  the 
offence  of  the  cross  ceased. 

12  1  would  they  were  even  cut  off  which  troul)le 
you. 

18  For,  brethren,  ye  have  been  called  unto 
liberty;  only  ».se  not  liberty  for  an  occasion  to  the 
flesh,  but  by  love  serve  one  another. 

14  For  all  the  law  is  fulfilled  in  one  word,  even 
in  this;  Thou  shalt  love  thy  neighbour  as  thyself. 

1.5  But  if  ye  bite  and  devour  one  another,  take 
heed  that  ye  be  not  consumed  one  of  another. 

K;  77/ /.s  I  say  then,  Walk  in  the  Spirit,  and  ye 
shall  not  fulfil  the  lust  of  the  flesh. 


1  1  "With  freedom  did  Christ  set  us  free: 
stand  fast  therefore,  and  be  not  entangled 
again  in  a  yoke  of  bondage. 

2  Behold,  I  Paul  say  unto  you,  that,  if 
ye  receive  circumcision,  Christ  will  profit 

3  you  nothing.  Yea,  I  testify  again  to 
every  man  that  receiveth  circumcision, 
that  he  is  a  debtor  to  do  the  whole  law. 

4  Ye  are  '^  severed  from  ('hrist,  ye  who 
would  be  justified  by  the  law;  ye  are  fallen 

5  away  from  grace.  For  we  through  the 
Spirit  by  faith  Avait  for  the  hope  of  right- 

6  eousness.  For  in  Christ  Jesus  neither 
circumcision  availeth  any  thing,  nor  im- 
circumcision;  but  faith  -^  working  through 

7  love.  Ye  Avere  running  well  ;  who  did 
hinder  you  that   ye  should   not  obey  the 

8  truth?     This  persuasion  c((me  not  of  lihn 

9  that  calleth  you.    A  little  leaven  leaven- 

10  eth  the  whole  lump.  I  have  confidence  to 
you-ward  in  the  Lord,  that  ye  will  be 
none  otherwise  minded  :  but  he  that 
troubleth   you  shall  bear  his   judgement, 

11  whosoever  he  be.  But  I,  brethren,  if  I 
still  preach  circumcision,  why  am  I  still 
persecuted  ?    then    hath    the    stundjling- 

12  block  of  the  cross  been  done  away.  I 
would  that  they  which  unsettle  you  would 
even  *  cut  themselves  off. 

13  For  ye,  brethren,  were  called  for  free- 
dom; only  ti.se  not  your  freedom  for  an 
occasion  to  the  flesh,  but  through  love  be 

14  servants  one  to  another.  For  the  whole 
law  is  fulfilled  in  one  word,  even  in  this; 
Thou  shalt  love  thy  neighbour  as  thyself. 

15  But  if  ye  bite  and  devT)ur  one  another, 
take  heed  that  ye  be  not  consumed  one  of 
another. 


1  Ot,  For  freedom.    ^  Gv.  brought  to  nought.    3  Or,  wroug/it.    *  Or,  muliUtte  themnelres. 


(lent  reference  to  .Tewish  rites  and  release  from  Ihem. 
11,  — .Judaism  out  of  leading-strings.    It  is  freed  from  the 


1.  Freedom — bondage.  These  words  have  most  i 
They  show  that  the  Christian  dispensation  is  ripeiied  .Jiiilu 
trammels  of  outward  ceremonial. 

2.  If  j'e  receive  circumcision,  Christ  will  profit  you  nothing:.  But  Taul  had  received  circumciision. 
He,  therefore,  means,  "  if  ye  rest  on  external  rites  as  your  salvation."  So  again,  in  verse  3.  It  is  the  same  senti- 
ment as  given  in  verse  4,  by  the  words,  "  who  would  be  justified  by  the  law  "  (coiiy)are  Kom.  2  :25). 

3.  The  man  who  seeks  salvation  by  the  law  cannot  neglect  any  item  of  the  law. 

4.  Ye  are  fallen  away  from  grace.  By  seeking  the  law  as  a  Saviour,  grace,  of  course,  is  abandoned :  as  the 
two  are  incompatible. 

5.  The  Christian,  guided  by  the  Spirit,  trusting  in  God's  promise,  waits  for  the  fulfilment  of  his  hope  of  right- 
eousness.   His  righteousness  is  an  end,  not  a  means  (see  2  Tim.  4:  8). 

6.  Neither  circumcision,  etc.    See  chap.  6  :  lo,  and  1  Cor.  7 :  19. 

8.  Him  that  calleth  you;  i.e.,  God. 

9.  I.eavcn.     1  Cor.  ^  :  (5.     Referring  to  the  evil  teachers. 

10.  None  otherwise  minded  —  than  according  to  my  teaching  and  your  former  faith.  IT«>  that  troubleth 
you.     The  foreign  le.ader  in  ritualism.     Whosoever  he  be.     He  was  probably  a  very  prominent  man. 

11.  Preceding  this  verse  is  the  implied  thought,  "  They  say  that  I  myself  have  used  circumcision  "  (as  in  Timo- 
thy's case). 

12.  They  which  unsettle  you.  The  Galatian  adherents  of  the  foreign  teacher  of  error.  The  margin  here  is 
gratuilciu-. 

1,3.  We  are  freed  from  the  law  in  order  to  become  bond-servants  to  one  another,  and  not  to  the  (lesh. 
It.  The  whole  law  as  respects  our  earthly  relations  (see  Rom.  i:! :  8.     The  riuotation  is  from  Lev.  10  : 1,  S). 
!.■>.  If  ye  bite  and  devour  one  another.     The  introduction  of  ritualism  had  evidently  produced  factious 
and  fightings  in  the  churches  of  Galatia. 

432 


Paul  moveth  them  to  dsal  mildly 


GALATIANS,    VI. 


rith  a  brother  that  hath  slipped, 


17  For  the  flesli  lustetli  against  the  Spirit,  and 
the  Spirit  against  the  flesh  :  and  these  are  con- 
trary the  one  to  the  other:  so  that  ye  cannot  do 
the  things  that  ye  would. 

18  r>ut  if  ye  be  led  of  the  Spirit,  ye  are  not 
under  tiie  law. 

19  Now  the  works  of  the  flesh  are  manifest,  which 
are  these;  Adulteiy,  fornication,  uncleanness,  las- 
civiousness, 

■JO  Idolatry,  witchcraft,  hatred,  variance,  emu- 
lations, wrath,  strife,  seditions,  heresies, 

21  Envyings,  murders,  drunkenness,  revellings, 
and  such  like:  of  the  which  I  tell  you  before,  as 
I  have  also  told  ijoa  in  time  past,  that  they  which 
do  such  things  shall  not  inherit  the  kingdom  of 
God. 

22  But  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
longsutfering,  gentleness,  goodness,  faith, 

26  Meekness",  temperance:  agahist  such  there  is 
no  law. 

2-4  And  they  that  are  Christ's  have  crucified  the 
flesh  with  the'affections  and  lusts. 

25  If  we  live  in  the  Spirit,  let  us  also  walk  in 
the  Spirit. 

26  Let  us  not  be  desirous  of  vain  glory,  provok- 
ing one  another,  envying  one  another. 


16  But  I  say,  "Walk  by  the  Spirit,  and  ye 

17  shall  not  fulfil  the  lust  of  the  flesh.  For 
the  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh;  for  these  are 
contrary  the  one  to  the  other;  that  ye 
may  not   do  the  things   that   ye  would. 

18  But  if  ye  are  led  by  the  Spirit,  ye  are  not 

19  under  the  law.  Now  the  works  of  the 
flesh  are  manifest,  which  are  these,  forni- 

20  cation,  imcleanness,  lasciviousness,  idol- 
atry, sorcery,  enmities,  strife,  jealousies, 

21  wraths,  factions,  divisions,  i  heresies,  en- 
vyings. drunkenness,  revellings,  and  such 
like :  of  the  which  I  '^  forewarn  you,  even 
as  I  did  ^  foreM-arn  you,  that  they  which 
practise  such  things  shall  not  inherit  the 

22  kingdom  of  God.  But  the  fruit  of  the 
Spirit   is   love,  joy,  peace,   longsuffering, 

23  kindness,  goodness,  faithfulness,  meek- 
ness, '^temperance:  against  such  there  is 

24  no  law.  And  they  that  are  of  Christ 
Jesus  have  crucified  the  flesh  with  the 
passions  and  the  lusts  thereof. 

25  If  we  live  by  the  Spirit,  by  the  Spirit 

26  let  us  also  walk.  Let  us  not  be  vain- 
glorious, provoking  one  another,  envying 
one  another. 


Or,  parties.    -  Or,  tell  you  plainly.    ^  Or,  self-control. 


17.  That  ye  may  not  do  the  things  that  ye  would.  If  we  follow  the  flesh,  we  cannot  do  the  things 
which  the  Spirit  desires;  and,  if  we  follow  the  Spirit,  we  cannot  do  the  things  which  the  flesh  desiree.  This  opposi- 
tion  God  has  purposely  designed  for  the  latter  issue. 

18.  If  we  follow  the  Spirit,  we  are  also  freed  from  the  law,  which  is  made  for  the  sphere  of  the  flesh. 

19-33.  In  following  the  Spirit,  we  receive  the  fruit  of  the  Spirit,  and  cannot  worli  the  works  of  the  flesh,  and 
hence  are  not  tinder  the  law.  The  whole  law-connection  has  been  ended  by  the  crucifixion  of  our  flesh  with  Christ. 
The  practisers  of  sin  show  that  they  have  not  entered  upon  this  experience.  They  still  are  under  the  law,  and  under 
the  curse.  Kotice  the  difference  between  the  works  of  the  flesh  and  the  fruit  of  the  Spirit.  The  latter  implies 
growth  and  vital  connection  :  the  former  are  disorderly. 

!J.5.  There  is  a  margin  of  error  in  the  Christian  life. 

26.  Provokins  one  another.  If  our  English  "  provoke"  had  the  meaning  of  the  Latin  "  provocare,"  we 
might  follow  the  Vulgate  here,  and  so  read  the  passage.  But  the  meaning  is  "  challenging,"  "  calling  out  into  con- 
test ;  "  in  common  language,  "  getting  up  a  fight."    Our  "  provoke  "  does  not  go  far  enough. 

The  Argument  of  this  Chapter.  — "  And  this  freedom  from  the  law  ye  must  prize  as  the  mark  of  your  being  in 
Christ,  only  being  careful  not  to  get  a  false  notion  of  this  fruedora,  and  use  it  for  the  flesh;  for  the  spiritual  life  is 
opposed  to  the  flesh,  and  this  liberty  belongs  to  the  spiritual  life.  Therefore,  so  far  as  you  act  iu  a  fleshly  way,  you 
are  abandoning  your  spiritual  sphere  and  your  right  to  freedom." 


CHAPTER    VI. 


1,  He  moveth  them  to  deal  mildly  with  a  brother  that  hath  slipped,  2.  and  to  bear  one  another's  burden !  6.  to 
be  liberal  to  their  teachers,  9,  and  not  weary  of  well  doing.  12,  He  sheweth  what  they  intend  that  preach 
circumcision,     14.  He  glorieth  in  nothing,  save  in  the  cross  of  Christ. 


1  Brethren,  if  a  man  be  overtaken  in  a  fault, 
ye  which  are  spiritual,  restore  such  an  one  in  the 
spirit  of  meekness ;  considering  thyself,  lest  thou 
also  be  tempted. 

2  Bear  ye  one  another's  burdens,  and  so  fulfil 
the  law  of  Christ. 

3  For  if  a  man  think  himself  to  be  something, 
when  he  is  nothing,  he  deceiveth  himself. 


1  Bretiirex,  even  if  a  man  be  overtaken 
in  any  trespass,  ye  which  are  spiritual, 
restore  such  a  one  in  a  spirit  of  meekness ; 
looking    to    thyself,    lest    thou    also    be 

2  tempted.     Bear  ye  one  another's  burdens, 
o  and  so  fulfil  the  law  of  Christ.    For  if  a 

man  thinketh  himself   to  be   something, 

when  he  is  nothing,  he  deceiveth  himself. 

4  But  let  each  man  prove  his  own   work. 


1.  Even  if  a  Christian  brother  fall  into  sin,  we  must  not  suppose  he  has  become  carnal,  and  is  no  more  a  spiritual 
man,  but  rather  that  he  has  temporarily  been  false  to  his  real  life;  and  we  must  endeavor  to  restore  him.  There  is 
this  exposure  to  every  Christian. 

3.  Bear  ye  one  another's  burdens.  That  is,  show  a  sincere  sympathy  for  such  a  brother  who  has  fallen 
into  sin,  and  help  him  to  recoTer  himself. 

3,  Each  one  is  weak,  and  liable  to  fall.     lie  deceives  himself  if  he  thinks  otherwise. 

4.  Let  him  not,  then,  compare  himself  with  his  fallen  neighbor,  and  think  how  much  better  he  is;  but  let  him 
compare  himself  with  himself,  and  see  if  he  has  improved. 

433 


Paul  glorieth 


GALATIAXS,    VI. 


in  the  cress. 


4  But  let  every  man  prove  his  own  work,  and 
then  shall  he  have  rejoicing  in  himself  alone,  and 
not  in  another. 

5  For  every  man  shall  bear  his  own  burden. 

0  Let  him  that  is  taui^ht  in  the  word  communi- 
cate unto  him  that  teacheth  in  all  good  things. 

7  Be  not  deceived;  God  is  not  mocked:  for 
whatsoever  a  man  soweth,  that  shall  he  also  reap. 

8  For  he  that  soweth  to  his  flesh  shall  of  the 
flesh  reap  corruption;  but  he  that  soweth  to  the 
Spirit  shall  of  the  Spirit  reap  life  everlasting. 

9  And  let  us  not  be  weary  in  well  doing:  for  in 
due  season  we  shall  reap,  if  we  faint  not. 

10  As  we  have  therefore  opportunity,  let  us  do 
good  unto  all  men,  especially  unto  them  who  are 
or  the  household  of  faith. 

1 1  Ye  see  how  large  a  letter  I  have  written  imto 
you  with  mine  own  hand. 

12  As  many  as  desire  to  make  a  fair  shew  in  the 
flesh,  they  constrain  you  to  be  circumcised ;  only 
lest  they  should  suffer  persecution  for  the  cross  of 
Christ. " 

13  For  neither  they  themselves  who  are  circum- 
cised keep  the  law;  but  desire  to  have  you  cir- 
cumcised, that  they  may  glory  in  your  flesh. 

14  But  God  forbid  that  I  should  glory,  save  in 
the  cross  of  our  Lord  Jesus  Christ,  by  whom  the 
world  is  crucified  unto  me,  and  I  unto  the  world. 

15  For  in  Christ  Jesus  neither  circumcision 
availeth  any  thing,  nor  uncircumcision,  but  a  new 
creature. 

16  And  as  many  as  walk  according  to  this  rule, 
peace  be  on  them,  and  mercy,  and  upon  the  Israel 
of  God. 

17  From  henceforth  let  no  man  trouble  me :  for  I 
bear  in  ray  body  the  marks  of  the  Lord  Jesus. 

18  Brethren,  the  grace  of  our  Lord  Jesus  Christ 
he  with  your  spirit.     Amen. 

H  Uuto  the  Galatians  written  from  Rome. 


and  then  shall  he  have  his  glorying  in  re- 
gard of   himself  alone,  and  not  of   Uiis 

5  neighbour.  For  each  man  shall  bear  his 
own  -  burden. 

6  But  let  him  that  is  taught  in  the  word 
communicate  vmto  him  that  teacheth   in 

7  all  good  things.  Be  not  deceived;  God  is 
not  mocked :  for  whatsoever  a  man  soweth, 

8  that  shall  he  also  reap.  For  he  that  sow- 
eth unto  his  own  flesh  shall  of  the  flesh 
reap  corruption ;  but  he  that  soweth  unto 
the  Spirit  shall  of  the  Spirit  irap  eternal 

9  life.  And  let  us  not  be  weary  in  well- 
doing: for  in  due  season  we  shall  reap,  if 

10  we  faint  not.  So  then,  as  we  have  oppor- 
tunity, let  us  work  that  which  is  good 
toward  all  men,  and  especially  toward 
them  that  are  of  the  household  of  the  faith. 

11  See  with  how  large  letters  I  ^have 
written  luito  you  with   mine   own  hand. 

12  As  many  as  desire  to  make  a  fair  show  in 
the  flesh,  they  compel  you  to  be  circum- 
cised; only  that  they  may  not  be  perse- 

13  cuted  *  for  the  cross  of  Christ.  For  not 
even  they  who  ^receive  circumcision  do 
themselves  keep  ®  the  law ;  but  they  desire 
to  have  you  circumcised,   that  they  may 

14  glory  in  your  flesh.  But  far  be  it  from  me 
to  glory,  save  in  the  cross  of  our  Lord 
Jesus  Christ,  through  "which  the  world 
hath  been  crucified  unto  me.  and  I  unto 

15  the  world.  For  neither  is  circumcision 
any  thing,  nor  uncircumcision,  Imt  a  new 

16  8  creature.  And  as  many  as  shall  walk  by 
this  rule,  peace  be  upon  them,  and  mercy, 
and  upon  the  Israel  of  God. 

17  From  henceforth  let  no  man  trouble 
me :  for  I  bear  branded  on  my  body  the 
marks  of  Jesus. 

18  The  grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit,  brethren.     Amen. 


1  Gr.  the  other.    2.0r, 


3  Or,  icrite.    *  Or,  by  reason  of.    ^  Some  aucient  authorities  read  have  been  circum- 
cised.   •*  Or,  a  law.    ^  Or,  ichom.    ^  Or,  creation. 

n.  For  every  one  has  a  i-esponsibilily  for  his  own  improvement.  Each  man  shall  bear  his  own  burden  of  respon- 
sibility, but  should  bear  the  burdens  of  suffering  which  are  especially  others.  Burden,  in  this  verse,  is  a  different 
word  from  burden  in  verse  2. 

6.  Comiminicate.  Contribute  to  his  support  and  general  welfare.  The  "  but,"  here,  should  be  merely  "  and." 
It  is  a  new  subject. 

7.  A  new  subject  again,  here,  although  looking  baclc  to  chap.  .5: 16-26.  These  are  the  disjointed  final  words  of 
the  letter.  7,8.  The  agricultural  figure  represents  a  man  sowing  the  seeds  of  wickedness  in  the  soil  of  his  fleshly 
nature,  and  so  gelling  a  harvest  of  corruption.  The  wickedness  becomes  a  power  to  corrupt  his  soul  forever.  The 
opposite  picture  is  of  a  man  sowing  the  seeds  of  truth  in  the  soil  of  his  spiritual  nature  (his  eauctitied  nature),  and 
gaining  tlius  a  harvest  of  eternal  life. 

9.  Weary.    Faint-hearted. 

11.  AVitli  how  large  letters.  Probably  Paul  used  large  characters,  or.  account  of  weak  eyes.  The  Epistle, 
up  to  this  point,  had  been  written  by  an  amanuensis;  and  now  Paul  writes  the  few  final  clauses  himself. 

13.  The  .Jewish  Christians,  who  were  so  urging  circumcision,  were  moved  to  this  from  fear  of  persecution  by 
their  Jewish  kinsmen. 

13.  These  very  sticklers  for  circumcision,  as  Christians,  did  not  pretend  to  keep  all  the  ritual.  Hence  their 
selfish  motive  was  evident. 

14.  While  these  false  brethren  would  glory  in  a  fleshly  rite,  Paul  would  glory  only  in  the  cross  of  Christ,  which 
separated  the  world  and  him  from  one  another. 

15.  Paul  would  make  nothing  of  uncircumcision,  any  more  than  of  circumcision.  What  he  demanded  in  every 
Christian  was  an  entirely  new  creation  of  taste,  tendency,  feeling,  and  faith  by  the  Sjiirit. 

IG.  And  upon  the  Israel  of  God.  These  must  be  the  same  as  those  who  walk  by  the  rule  of  the  new 
creation.  Hence,  let  us  read,  "  even  upon  the  Israel  of  God."  They  are  God's  true  Israel  wlio  are  the  spiritual 
children  of  Abraham  (chap.  3:  7,  29). 

17.  Paul  warns  the  false  teachers  no  longer  to  give  him  trouble;  for  he  was  clearly  proven  and  known  to  be  the 
apostle  of  Jesus,  just  as  a  runaway  slave  was  afterward  known  by  the  words  branded  in  his  fi.'sh. 

The  Argument  of  this  Chapter.  —  "  Although  there  is  a  dividing-line  between  the  spiritnal  and  the  carnal,  yet  n 
Christian  may  fall  into  sin;  and  then  he  should  be  treated  tenderly  and  with  sympathy.  Be  full  of  Christian  love. 
An  evil  sowing  makes  an  evil  harvest,  and  a  holy  sowing  a  holy  harvest,  for  which  last  let  us  wait  patiently.  [Ap- 
pendix by  the  apostle's  own  hand.]  The  disturbers  are  actuated  by  selfish  motives,  seeking,  in  the  enforcement  of 
circumcision  of  Gentile  converts,  to  ward  off  persecution  from  the  Jews,  and  glorying  in  this  compromise,  while 
we  would  glory  only  in  the  cross.  Peace  be  to  the  renewed  brethren;  ar^'  let  none  of  the  others  trouble  me  further, 
for  I  am  Christ's  servant."  434 


THE  EPISTLE   OF  PAUL   THE   APOSTLE 


EPHESIAT^S. 


This  Epistle  was  written  by  the  apostle  while  a  prisoner,  either  at  Caesarea  or  at  Rome,  in  the  year  60,  61,  or  62. 
The  Epistle  to  the  Colossiane  and  that  to  I'hi lemon  were  evidently  written  at  the  same  time,  and  sent  by  Onesiniiis 
and  Tychicus.  In  this  Epistle  he  urges  the  Ephesians  to  spiritual  growth  through  Christian  unity.  [Because 
Codices  Aleph  and  B.  omit  "at  Ephesus  "  in  the  first  verse,  many  think  that  this  Epistle  was  a  circular  letter,  and 
had  no  more  direction  to  the  Ephesiau  church  than  to  any  other.] 


CHAPTER    I. 

After  the  salutation,  3.  and  thanksgiving  for  the  Ephesians,  4,  he  treateth  of  onr  election,  6.  and  adoption  hy 
grace,  11.  which  is  the  true  and  proper  fountain  of  man's  salvation.  13.  And  because  the  height  of  this 
mystery  cannot  easily  he  attained  onto,  16.  he  prayeth  that  they  may  come  18.  to  the  full  knowledge  and 
20.  possession  thereof  in  Christ. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  to  the  saints  which  are  at  Ephesus,  and 
to  the  faithful  in  Christ  Jesus: 

2  Grace  be  to  you,  and  peace,  from  God  our 
Father,  and/?-o)»i  the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spirit- 
ual blessings  in  heavenly  jjZ«ces  in  Christ: 

4  According  as  he  hath  chosen  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love : 

5  Having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Christ  to  himself,  according  to 
the  good  pleasure  of  his  will, 

6  To  the  praise  of  the  glory  of  his  grace,  where- 
in he  hath  made  us  accepted  in  the  beloved. 


1  Paul,  an  apostle  of  Christ  Jesus 
through  the  will  of  God,  to  the  saints 
which  are  ^at  Ephesus,  and  the  faithful 

2  in  Christ  Jesus :  Grace  to  you  and  peace 
from  God  our  Father  and  the  Lord  Jesus 
Christ. 

.3  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us 
with  every  spiritual  blessing  in  tlie  heav- 

4  enly  places  in  Christ:  even  as  he  chose 
us  in  him  before  the  foundation  of  the 
world,  that  we  slioidd  be  holy  and  with- 

.5  out  blemish  before  "-^ him  in  love:  having 
foreordained  us  unto  adoption  as  sons 
through  Jesus  Christ  unto  himself,  ac- 
cording to  the  good  pleasure  of  his  will, 

6  to  the  praise  of  the  glory  of  liis  grace, 
3  which  he  freely  bestowed  on  us  in  the 


Some  very  ancient  authorities  omit  at  Ephesus 


Or,  him  :  having  in  lore  foreordained  us.    »  Or,  wherewith  he 
endued  us. 


1,  3.  For  the  expressions  in  this  inscription  and  salutation,  see  the  like  portions  of  the  preceding  Epistles. 

3.  The  God  and  Father  of  our  Lord  Jesus  Christ.  This  may  equally  read  "  God,  who  is  the  Father 
of  our  Lord  .Jesus  Christ."  The  Greek  idiom  permits  either.  In  the  heavenly  places.  See  verse  20,  and  chap. 
2  :  6,  and  3  :  10.  Paul  speaks  of  the  joys  of  heaven  as  already  ours,  so  surely  are  they  provided  for  us ;  and  such  ante- 
pasts  of  them  we  possess  here. 

4.  This  choice  is  "  election."  The  object  of  the  election  was  our  holiness.  Before  him  in  love.  These  words 
should  (according  to  the  margin)  be  separated.     Then  we  should  read,  "in  love  having  fore-ordained  us,"  etc. 

5.  The  fore-ordination  is  "predestination."  The  object  of  the  predestination  is  divine  Sonship  (Rom.  8:29). 
Christ  was  to  be  the  medium  by  which  both  election  and  predestination  should  be  fulfilled.  The  "  in  him"  of  verse 
4,  and  the  "  through  .Jesus  Christ  "  of  this  verse,  show  this.  That  election  preceded  predestination,  or  i)rede8titiation 
preceded  election,  we  are  not  told.  We  are  rather  left  to  believe  that  they  are  equally  representations  of  one  action 
of  the  divine  mind.  Accordinff  to  the  ^ood  pleasure  of  his  will.  This  does  not  mean  "arbitrarily."  The 
good  pleas\ire  of  God's  will  is  in  accordance  with  his  perfections  of  holiness  and  justice. 

6.  To  the  praise  of  the  glory  of  his  grace.  Which  leads  all  to  praise  his  glorious  grace.  Which  he 
freely  bestowed  on  us.  Literally,  preserving  the  root  of  the  noun,  "  with  which  he  graced  us."  In  tlie 
Beloved  Son.  See  Matt.  3 ;  17 ;  12:18;  17:5;  Mark  12:  6;  2  Pet.  1:17.  It  is  Christ's  Sonship  which  makes  us  sons 
of  God. 


435 


proper 


EPHESIANS,    I. 


fountain  of  man's  salvation, 


7  In  wlioni  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the 
riclies  of  his  grace ; 

8  Wherein  he  hath  abounded  toward  us  in  all 
wisdom  and  prudence; 

9  Having  made  known  unto  us  the  mystery  of 
Ids  will,  according  to  his  good  pleasure  which  he 
hath  puriwsed  in  "himself :  " 

10  That  in  the  dispensation  of  the  fulness  of 
times  he  might  gather  together  in  one  all  things 
in  Christ,  both  which  are  in  heaven,  and  which 
are  on  earth ;  even  in  him : 

11  In  wliom  also  we  have  obtained  an  inher- 
itance, being  predestinated  according  to  the  pur- 
pose of  liini  who  worketh  all  things  after  the 
counsel  of  his  own  will: 

12  That  we  should  be  to  the  i)raise  of  his  glory, 
who  first  trusted  in  Christ. 

18  In  whom  ye  also  trusted,  after  that  ye  heard 
the  word  of  truth,  the  gospel  of  your  salvation: 
in  whom  also  after  that  ye  believed,  ye  were  sealed 
with  that  holy  Spirit  of  promise. 

14  Winch  is  the  earnest  of  our  inheritance  until 
the  redemption  of  the  purchased  possession,  unto 
the  praise  of  his  glory. 

15  Wherefore  I  also,  after  I  heard  of  your  faith 
in  the  Lord  Jesus,  and  love  unto  all  the  saints, 

l(i  Cease  not  to  give  thanks  for  you,  making 
mention  of  you  in  my  prayers; 

17  That  the  God  of  our  Lord  Jesus  Christ,  the 
Fatiier  of  glory,  may  give  unto  you  the  spirit  of 
wisdom  and  revelation  in  the  knowledge  of  him: 

18  The  eyes  of  your  understanding  being  en- 
lightened; that  ye  may  know  what  is  the  hope  of 
his  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints. 


7  Beloved:  in  whom  we  have  our  redemp- 
tion through  his  blood,  the  forgiveness  of 
our  trespasses,  according  to  the  riches  of 

8  his  grace,  ^  which  he  made  to  abound 
toward  us  in  all  wisdom  and  prudence, 

9  having  made  known  unto  us  the  myslery 
of  his  will,  according  to  his  good  pleasure 

10  which  he  purposed  in  him  unto  a  dispen- 
sation of  the  fulness  of  the  -  times,  to  sum 
up  all  things  in  Christ,  the  things  *  in  the 
heavens,  and  the  things  upon  the  earth; 

11  in  him,  /  nay,  in  whom  also  we  were  made 
a  heritage,  having  been  foreordained  ac- 
cording to  the  purpose  of  him  who  work- 
eth all  things  after  the  counsel  of  his  will ; 

12  to  the  end  that  we  shouKl  be  unto  the 
praise  of  his  glory,  we  who  *  had  before 

13  hoped  in  ('hrist:  in  whom  ye  also,  hav- 
ing heard  the  word  of  the  truth,  the  gos- 
pel of  your  salvation,  —  in  whom,  having 
also   believed,   ye   were   sealed   with   the 

14  Holy  Spirit  of  promise,  which  is  an  ear- 
nest of  our  inheritance,  unto  the  redemp- 
tion of  God's  own  possession,  unto  the 
praise  of  his  glory. 

15  For  this  cause  I  also,  having  lieard  of 
the  faith  in  the  Lord  Jesus  which  is 
^  among  you,  and  ^  which  ye  shew  toward 

16  all  the  saints,  cease  not  to  give  thanks 
for  you,  making  mention  of  yon  in  my 

17  prayers;  that  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  luito 
you  a  spirit  of  wisdom  and  i-evelation  in 

18  the  knowledge  of  him ;  having  the  eyes 
of  your  heart  enlightened,  that  ye  may 
know  what   is   the   hope  of  his   calling, 


Or,  iB/ierewith  he   ahoiindeil.     2  Gr.  seasons.    *  Gr.  w/iow.    *  Or,   havi 

iiwert  the  love. 


5  Or 


f  Many  ancient  authorities 


7.  This  verse  is  parenthetical,  referring  to  Christ,  as  far  as  "  according  to  "  (see  Col.  1 :  14).  Christ's  blood  (i.e., 
his  penal  suffering)  was  our  redemption-price,  or  ransotn-price.  The  redemption  was  effectively  the  forgiveness  of 
our  trespasses,  the  letting-go  of  our  sins,  their  dismission  from  us,  so  that  they  could  no  longer  oppress  us  liy  their 
presence  or  penalty.  According  to  the  riches  of  liis  grace.  Referring  lo  verse  6,  "  the  glory  of  his  grace." 
This  is  GoU's  grace. 

8.  In  all  wisdom  and  prudence.  God's  abounding  grace  is  shown  toward  us  in  giving  us  the  divine 
wisdom  and  prudence  (see  Col.  1 :  9). 

9.  Having  made  known,  etc.  This  is  the  gift  of  the  divine  wisdom.  The  mystery  or  hidden  thing, 
ruul  calls  the  rejection  of  tiie  Jews  a  mystery  (Itom.  11 :  25).  So  also  the  true  character  of  the  Messiah  was  a 
mystery  (Kom.  16:2-3;  1  Cor.  2:  7).  The  gospel  was  the  rcvealer  of  mysteries.  The  mystery  of  his  will. 
'J'lial  determination  which  God  kept  but  obscurely  revealed  till  the  fulness  of  lime.  The  tenth  verse  explains 
what  it  was.    In  him.     In  Christ,  the  Beloved  Son. 

10.  Unto  a  dispensation  (economy)  of  the  fulness  of  the  times.  With  that  dispensation  as  the  object. 
To  Slim  up  all  things  in  Christ.  All  God's  children  on  earth  and  in  heaven  have  their  completeness  in  him; 
types  end  in  him;  prophecies  point  to  liim;  and  the  upi)er  sanctuary  of  heaven  has  awaited  his  coming  to  earth  to 
die  for  sinners,  wliile  all  alike  in  heaven  and  earth  await  liis  coming  to  judgment. 

11.  Having  been  foreordained  to  be  made  a  heritage  in  him.  This  is  the  predestination  to  sonship  of 
verse  5.     After  the  counsel  of  his  will.     But  not  arbitrarily. 

12.  Unto  the  praise  of  his  glory.  As  in  verse  6.  His  glory  is  the  glory  of  his  grace.  We  who  had 
before  hoped  in  Christ.     We  Jews. 

\:i.  Ye  also.  Ye  Gentiles.  Vc  were  sealed  with  the  Holy  Spirit  of  promise.  Ye  were  stamped  with 
God's  seal,  by  his  giving  you  the  i)romised  miraculous  gifts  of  the  Spirit.  The  ordinary  gifts  of  the  Spirit  were 
possessed  also  by  the  godly  of  the  pre-Christian  age.  They  may  be  included  here  (see  chap.  4:  30,  and  2  Cor.  1 :  22, 
and  h-;,). 

14.  An  earnest  of  our  inheritance.  The  Spirit  in  our  hearts,  either  by  his  extraordinary  or  ordinary  gifts, 
is  a  pledge  of  God's  presence,  and  his  intention  to  communicate  to  us  the  joys  at  his  right  hand.  Unto  the 
redemption  «if  God's  own  possession.  The  Spirit's  pledge  points  to  the  complete  redemption  of  the  soul  as 
God's  own  possession.     Unto  the  praisa  of  his  glory.     As  in  verse  14,  and  verse  6. 

'i'ho  whole  of  this  introduction  is  a  sublime  contemplation  of  God's  wondrous  grace  in  his  ordaining  our  eternal 
redemption,  calling  forth  our  ceaseless  praise. 

15,  10.  Here  the  ordinary  formula  at  the  commencement  of  an  epistle  is  found  (see  Rom.  1:9;  Phil.  1:4; 
Col.  ];.•?;  1  'i'hess.  1 :  2.) 

17.  The  God  of  our  Lord  Jesus  Christ.  ('oinii:iri'  Ji>lin  20 :  17,  and  Meb.  1 :  9.  God  was  the  God  of  the 
man  <>hrlst  Jesus,  and  the  man  Christ  .Jesus  was  onr  Lnnl.  A  spirit  of  wisdom  and  revelation.  The  Spirit 
making  you  wise,  and  revealing  truth  to  yon.     In  the  knowledge  of  him.     Of  the  Father  of  glory. 

18.  Knlightened  by  the  Spirit.     The  hope  of  his  calling.     'J'lie  hope  to  which  be  has  called  us.     Of  his 

4:56 


The  comparison  of 


EPHESIANS,    II. 


nature  and  grace. 


19  And  what  is  the  exceeding  greatness  of  his 
power  to  US-ward  wlio  beUeve,  according  to  the 
working  of  his  mighty  power, 

20  Which  lie  wrouglit  in  Clirist,  when  he  raised 
liini  from  tlie  dead,  and  set  ItiuL  at  liis  own  riglit 
liand  in  the  heavenly  places, 

21  Far  above  all  principality,  and  power,  and 
might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that 
which  is  to  come: 

22  And  hath  put  all  things  under  his  feet,  and 
gave  him  to  be  the  head  over  all  things  to  the 
church, 

23  Which  is  his  body,  the  fulness  of  him  that 
filleth  all  in  all. 


what  the  riches  of  the  glory  of  his  inherit- 

19  ance  in  the  saints,  and  what  the  exceed- 
ing greatness  of  his  power  to  us-ward  who 
believe,  according  to  that  working  of  the 

20  strength  of  his  might  which  he  wrought 
in  Christ,  when  he  raised  him  from  the 
dead,  and  made  him  to  sit  at  his  right  hand 

21  in  the  heavenly  places,  far  above  all  rule, 
and  authority,  and  power,  and  dominion, 
and  every  name  that  is  named,  not  only 
in  this  1  world,  but  also  in  that  which  is 

22  to  come :  and  he  put  all  things  in  subjec- 
tion under  his  feet,  and  gave  him  to  be 

2.3  head  over  all  things  to  the  church,  which 
is  his  body,  the  fulness  of  him  that  filleth 
all  in  all. 


Or,  age. 


inheritance  in  the  saints.    Compare  verse  11.    God's  rich  glory  iu  the  saints  as  his  iuheritauce,  his  own  posses- 
eiou  (verse  14). 

19.  Power  to  renew  us  in  soul  and  body. 

20.  In  Christ,  as  our  Forerunner  and  Example. 

21.  World.     Rather,  "  age." 

82.  Head  over  all  things.    Head  supreme. 

23.  The  fnlness  of  him  that  filleth  all  in  all.  That  is,  the  thing  filled  up  by  him  who  filleth  all  things  in 
all  places.    A  strong  expression  for  universal  presence  and  activity  (see  1  Cor.  12:  6;  15:28;  Col.  3:  11). 

The  Argument  ofthU  Chapter.  — "  Praise  be  to  God  for  the  distinguishing  mercies  of  his  grace,  by  which  he  has 
chosen  us  to  be  holy  children,  accepted  through  Christ's  blood,  and  has  granted  us  important  revelations  of  his  will, 
and  has  promised  us  an  eternal  Inheritance,  of  which  he  has  given  us  the  Spirit  as  a  pledge.  I  pray  that  God  may 
reveal  more  and  more  to  you  the  glories  belonging  to  our  calling,  and  give  you  confidence  iu  that  power,  which,  as 
it  raised  Christ,  and  glorified  him,  will  also  raise  you  from  the  dead,  and  glorify  you." 


CHAPTER    II. 

1.  By  compariag  what  we  were  by  3.  nature,  with  what  we  are  5.  by  grace !  10.  he  declareth,  that  we  are  made 
for  good  works;  and  13.  being  brought  near  by  Christ,  should  not  live  as  11.  Gentiles,  and  12.  foreigners 
in  time  past,  but  as  19.  citizens  with  the  saints,  and  the  family  of  God. 


1  And  you  hath  he  quickened,  who  were  dead 
in  trespasses  and  sins ; 

2  Wherein  in  time  past  ye  walked  according  to 
the  course  of  this  world,  according  to  the  prince 
of  the  power  of  the  air,  the  spirit  that  now  work- 
eth  in  the  children  of  disobedience: 

3  Among  whom  also  we  all  had  our  conversation 
in  times  past  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind;  and  were  by 
nature  the  children  of  wrath,  even  as  others. 


1  AxD  you  did  he  quicken,  when  ye  were 
dead   through   your  trespasses   and   sins, 

2  wherein  aforetime  ye  walked  according  to 
the  1  course  of  this  world,  according  to  the 
prince  of  the  power  of  the  air,  of  the  spirit 
that  now  worketh  in  the  sous  of  disobedi- 

3  ence ;  among  whom  we  also  all  once  lived 
in  the  lusts  of  our  flesh,  doing  the  desires 
of  the  flesh  and  of  the  '-^mind,  and  were 
by  nature  children  of  wrath,  even  as  the 


Gr.  age.    ^  Gr.  thoughts. 


1.  Did  he  quicken.  Rightly  supplied  from  verse  5 ;  the  parenthesis,  describing  their  former  evil  condition, 
coming  iu,  and  marring  the  continuity  of  the  sentence,  Paul  resuming  it  with  a  change  of  person,  "  when  we  were 
dead  through  our  trespasses,  quickened  us."  The  connection  with  the  preceding  chapter  is  this:  "As  God  raised 
Christ  from  the  dead,  so  he  has  raised  you  in  a  spiritual  resurrection  from  the  death  of  trespasses  and  sins."  If  any 
distinction  is  to  be  made  between  "trespasses"  and  "sins,"  the  former  refers  to  the  outward  life,  and  the  latter  to 
the  inward  principle. 

2.  Course.  Margin,  "  age."  This  world's  age  is  the  age  in  which  this  world  prevails,  as  opposed  to  the  next 
world's  age.  The  prince  of  the  power  of  the  air,  of  the  spirit,  etc.  Spirit  has  to  agree  with  power  or  air, 
not  with  prince.  It  is,  perhaps,  the  former.  The  spirit  is  the  power  of  the  air.  The  power  of  the  air  is,  then,  an 
evil  principle,  of  which  Satan  is  ruler  or  prince.  The  power  of  the  air  is  the  spirit  which  effectually  works  in  the 
disobedient.  This  interpretation  is  harsh,  because  it  makes  Satan  the  prince  of  one  spirit  where  we  should  have 
expected  many.  Another  way,  easier  iu  sense,  but  harder  in  grammar,  is  to  make  the  genitive  case,  "  of  the  spirit," 
to  agree  with  the  accusative  case,  "the  prince;"  the  genitive  being  attracted  by  the  preceding  genitives,  "of  the 
power,"  and  "of  the  air."  In  that  case,  the  prince,  etc.,  is  the  spirit.  In  either  case,  "  the  power  of  the  air"  is  a 
diflicult  matter  to  understand.  It  may  refer  to  certiiin  powers  allowed  Satan  through  the  medium  of  the  air,  such 
as  the  infliction  of  disease  (in  demoniacs). 

3.  The  desires  of  the  flesh  and  of  the  mind.  The  desires  of  the  carnal  nature  and  of  the  thoughts  that 
are  in  bondage  to  it.     The  "  mind  "  here  is  a  different  word  from  "  mind  "  iu  Horn.  7  :25.    It  is  not  the  understand- 

437 


We  are  saved  by 


EPIIESIAXS,    II. 


grace  through  faith. 


4  But  Goil.  wlio  is  rich  in  mercy,  for  his  great 
love  wherewitli  he  loved  us, 

5  Even  when  \\e  were  dead  in  sins,  hath  quick- 
ened us  together  with  Christ,  (by  grace  ye  are 
saved;) 

6  And  hath  raised  its  up  together,  and  made  7(S 
sit  together  in  heavenly  j)iac(^s'  in  Christ  Jesus: 

7  That  in  the  ages  to  come  he  might  shew  the 
exceeding  riches  of  his  grace  in  his  kindness 
toward  us  through  Christ  Jesus. 

8  For  by  grace  are  ye  saved  through  faith;  and 
that  not  of  yourselves:  it  is  the  gift  of  God: 

9  Not  of  works,  lest  any  man  should  boast. 

10  For  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  God  hath 
before  ordained  that  we  should  walk  in  them. 

11  Wherefore  remember,  that  ye  being  in  time 
past  Gentiles  in  the  flesh,  who  are  called  llncir- 
cumcision  by  that  which  is  called  the  Circumcision 
in  the  flesh  made  by  hands; 

12  That  at  that  time  ye  were  without  Christ, 
being  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world : 

13  But  now  in  Christ  Jesus  ye  who  sometimes 
were  far  off  ai'e  made  nigh  by  the  blood  of  Christ. 

14  For  lie  is  our  peace,  who  hatli  made  both 
one,  and  hath  broken  down  the  middle  wall  of 
partition  between  us  ,• 

15  Having  abolished  in  his  flesh  the  enmity, 
even  the  law  of  eonmiandments  contained  in 
ordinances;  for  to  make  in  himself  of  twain  one 
new  man,  so  making  peace; 

16  And  that  he  might  reconcile  both  unto  God 
in  one  body  by  the  ci'oss,  having  slain  the  enmity 
thereby : 

17  And  came  and  preached  peace  to  you  which 
were  afar  otf ,  and  to  them  that  were  nigh. 

18  For  through  him  we  both  have  access  by  one 
Spirit  unto  the  Father. 

19  Xow  therefore  ye  are  no  more  strangers  and 
foreigners,  but  fellowcitizens  with  the  saints,  and 
of  the  household  of  God; 

20  And  are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner  stone  : 


4  rest :  —  but  God,  being  rich  in  mercy,  for 

5  his  great  love  wherewith  he  loved  us,  even 
when  -we  Avere  dead  through  our  tres- 
passes, quickened  us  together  ^  with  Christ 

6  (by  grace  have  ye  been  saved),  and  raised 
us  up  with  him,  and  made  us  to  sit  with 
him  in   the    heavenly  places,   in    Christ 

7  Jesus :  that  in  the  ages  to  come  he  miglit 
shew  the  exceeding  riches  of  his  grace  in 

8  kindness  toward  us  in  Cbrist  Jesus:  for 
by  grace  have  ye  been  saved  through  faith ; 
and  that  not  of  yourselves :  it  is  the  gift 

9  of  God  :  not  of  works,  that  no  man  should 

10  gloi:y.  For  we  are  his  workmanship,  cre- 
ated in  Christ  Jesus  for  good  works,  which 
God  afore  prepared  that  we  should  walk 
in  them. 

11  Wherefore  remember,  that  aforetime  ye, 
the  Gentiles  in  the  flesh,  who  are  called 
Uncircumcision  by  that  which  is  called 
Circumcision,  in  the  flesh,  made  by  hands ; 

12  that  ye  were  at  that  time  separate  from 
Christ,  alienated  from  the  commonwealth 
of  Israel,  and  strangers  from  the  cove- 
nants of  the  promise,  having  no  hope  and 

13  without  God  in  the  world."  But  now  in 
Christ  Jesus  ye  that  once  were  far  off  are 

14  made  nigh  in  the  blood  of  Christ.  For 
he  is  our  peace,  who  made  both  one,  and 
brake  doAvn  the  middle  wall  of  partition, 

15  having  abolished  in  his  flesh  the  enmity, 
even  the  law  of  commandments  contained 
in  ordinances;  that  he  might  create  in 
himself  of  the   twain   one  new  man,  .so 

10  making  peace  ;  and  might  reconcile  them 
both  in  one  body  unto  God  through  the 
cross,  having  slain  the   enmity  thereby: 

17  and  he  came  and  ^  preached  peace  to  you 
that  were  far  off,  and  peace  to  them  that 

18  Avere  nigh  :  for  tlu-ough  him  we  both  have 
our  access  in  one  Spirit  unto  the  Father. 

19  So  then  ye  are  no  more  strangers  and 
sojourners,  but  ye  are  fellow-citizens  with 
the  saints,  and  of  the  household  of  God, 

20  being  built  upon  the  foundation  of  the 
apostles  and  prophets,  Christ  Jesus  him- 

21  self  being  the  chief  corner  stone  ;  in  whom 
^each   several   building,    fitly  framed   to- 


1  Some  ancient  authorities  read  n;  Christ.    "  iiv.  preached  good  tidings  of  ]ieace.    s  Gr.  every  building. 

ing,  but  the  thinking.    Children  of  wratli.    The  Oriental  use  of  the  word  "  children."    It  means  "  belonging  to 
wrath." 

5.  Quickened  us  together  with  Christ.  Gave  us  the  new  spiritual  life  in  Christ's  completed  triumph 
over  death.  The  new  life  of  the  soul  is  joined  to  Christ's  resurrection,  as  effect  is  to  cause.  Christ's  resurrection 
was  his  final  act  in  atonement.  By  grace  have  ye  been  saved.  This  phrase  is  interjected,  because  our  utter 
deadness  had  been  mentioned,  as  if  he  said,  "  See,  we  were  utterly  dead,  and  hence  helpless;  so  that  our  salvation 
was  wholly  of  grace."     Afterward  he  repeats  the  phrase,  and  dwells  upon  it. 

6.  Not  only  shall  we  sit  with  Christ  hereafter  (Rev.  3:21)  "in  the  ages  to  come,"  but  we  already  sit  with  him  In 
spiritual  communion  (.John  14:2.3). 

~.  Kindness  toward  us  is  an  exhibition  of  the  divine  grace. 

8.  And  that  not  of  yourselves.  "  That"  does  not  refer  to  faith,  but  to  the  whole  thoui{lit  of  xa/ration  by 
faith.    This  salvation  by  faith  is  the  gift  of  God. 

10.  His  workmanship.  An  unfortunate  repetition  of  the  word  "work"  not  found  in  the  Greek.  Read 
9  and  10  thus  :  "  Not  of  works,  that  no  man  may  boast,  for  we  are  his  making." 

l!i.  The  covenants  of  the  promise.  The  covenants  with  Abraham,  Isaac,  and  -lacob,  and  their  posterity, 
all  alike  based  on  the  promise  to  make  Abraham's  seed  the  world's  blessing.  Compare  Gal.  3  :  16,  17,  and  Gen.  12  :  3 ; 
17  :4;  26  : 3.     Having  no  hope  of  a  coming  Messiah.     Without  God,  as  revealed  in  his  Word  and  work. 

14,  15.  Our  peace.  That  is,  our  peacemaker,  breaking  down  the  separation  and  enmity  of  -Tew  and  Gentile. 
Read  the  rest  thus  :  "  who  made  both  (.Tew  and  Gentile)  one,  and  brake  down  the  middle  wall  of  partition ;  to  wit, 
the  enmity,  by  his  flesh,  having  abolished  the  law  of  commandments  contained  in  ordinances  "  (compare  Col.  1  :2.'). 
Of  the  twain  (.Tew  and  Gentile)  one  new  man.     The  gospel  Church. 

1(>.  In  «ine  body  of  believers  (see  chap.  3  :fi).     Th«  enmity  between  Jew  and  Gentile. 

18.  We  both.     -Tew  and  Gentile. 

20.  The  foundation  of  the  apostles  and  prophets.    Apostles  of  the  new,  and  prophets  of  the  old,  dis- 

438 


SalTation  of  the 


EPHESIAXS,    TIL 


Q-entiles  revealed. 


21  In  whom  all  the  building  fitly  framed  together 
groweth  unto  an  holy  tciiii)l("  in  the  Lord: 

22  In  whom  ye  also  are  l)uilded  together  for  an 
habitation  of  God  through  the  Spirit. 


gether,   groweth   into   a  holy  i  temple  in 
22  the  Lonl ;   in  whom  ye  also  are  buikled 
together  ^  for  a  habitation  of  God  in  the 
Spirit. 


■  Or,  sanctuary.    ^  Gr.  into. 


pcnsation,  well  representing  both  Gentile  and  Jew.  These  were  foundations  of  the  Church  a>i  furnishing  the  holy 
words  on  which  the  Church's  life  rests.  Many  take  these  prophets  to  be  those  of  the  New  Testament,  and  use  chap. 
3:5  as  proof.  It  seems  most  of  accord  with  the  union  idea  of  the  context,  to  consider  them  as  representing  the 
pre-Christian  Church,  which,  equally  with  the  post-Christian,  had  Christ  as  its  underlying  foundation.  Christ  Jesus 
himself  being  tlie  chief  corner  stone.  But  Christ  is  he  on  whom  the  whole  building  rests,  and  not  simply  a 
corner.  Moreover,  a  corner-stone,  practically  in  architecture,  has  no  significance.  The  Greek  word  here,  acrogonia- 
ion,  is  a  manufactured  word,  to  translate  the  Hebrew  jiinnah  and  rosh  pinnah  of  Isa.  28  :  16,  and  Ps.  118  :  22.  In  Isa. 
28 :  16,  ;?»«?«aA  cannot  mean  corner  or  corner-stone  (although  it  is  so  translated),  but  must  mean  a  sub-foundation. 
Ro!>h  pinnah,  in  Ps.  118:22,  is  only  a  still  stronger  form.  The  very  head,  beginning,  or  starting-point  of  all  the 
foundations,  is  meant.  So  here  Jesus  Christ  is  the  sub-foundation,  on  which  the  apostles  and  prophets  lie  as  founda- 
tions, and  on  them  the  rest  of  the  Church.  The  original  allusion  is  to  the  Moriah  rock  (rejected  by  the  builders  who 
built  Jerusalem),  but  on  which,  as  a  solid  foundation,  the  temple-structure  was  erected.  The  Moriah  rock  was  cut 
and  scarped  in  order  to  receive  the  foundation-courses  of  stone,  ajid  so  Christ  was  bruised  in  order  that  his  Church 
might  be  erected  upon  him. 

22.  Ye  also.    This  spiritual  temple  is  built  of  Gentiles  as  well  as  Jews. 

The  Argument  of  this  Chapter.  — "  Christ  has  also  raised  you  from  the  death  of  trespasses  and  sins  by  his  grace, 
and  thus  brought  you  Gentiles  and  us  Jews  into  close  relationship  as  equally  saved  by  his  death,  and  united  as  one 
temple  to  his  glory,  the  residence  of  God  through  the  Holy  Spirit," 


CHAPTER    III. 

5.  The  hidden  mystery,  6.  that  the  G-entiles  should  he  saved,  3.  was  made  known  to  Paul  by  revelation ;  8.  and 
to  him  was  that  grace  given,  that  9,  he  should  preach  it.  13.  He  desireth  them  not  to  faint  for  his  tribu- 
lation, 14.  and  prayeth  19.  that  they  may  perceive  the  great  love  of  Christ  toward  them. 


1  For  this  cause  I  Paul,  the  prisoner  of  Jesus 
Christ  for  you  Gentiles, 

2  If  ye  have  heard  of  the  dispensation  of  the 
grace  of  God  which  is  given  me  to  you- ward : 

0  How  that  by  revelation  he  made  known  unto 
me  the  mystery;  (as  I  wrote  afore  in  few  words, 

4  Whereby,  when  ye  read,  ye  may  understand 
my  knowledge  in  the  mystery  of  Christ) 

5  Which  in  other  a'ges  was  not  made  known 
unto  the  sons  of  men,  as  it  is  now  revealed  unto 
his  holy  apostles  and  prophets  by  the  Spirit; 

6  That  the  Gentiles  should  be  fellowheirs,  and 
of  the  same  body,  and  partakers  of  his  promise  in 
Christ  by  the  gospel : 

1  Whereof  I  was  made  a  minister,  according  to 
the  gift  of  the  grace  of  God  given  unto  me  by  the 
effectual  working  of  his  power. 

8  Unto  me,  who  am  less  than  the  least  of  all 
saints,  is  this  grace  given,  that  I  should  preach 
among  the  Gentiles  the  unsearchable  riches  of 
Christ ; 


1  For  this  cause  I  Paul,  the  prisoner  of 
Christ  Jesus  in  behalf  of  you  Gentiles,  — 

2  if  so  be  that  ye  have  heard  of  the  ^  dis- 
pensation of   that  grace  of    God  which 

3  was  given  me  to  you-ward ;  how  that  by 
revelation  was  made  known  unto  me  the 
mystery,  as  I  wrote  afore  in  few  words, 

4  whereby,  when  ye  read,  ye  can  perceive 
my    understanding    in    the    mystery    of 

5  Christ ;  which  in  other  generations  was 
not  made  known  unto  the  sons  of  men, 
as  it  hath  now  been  revealed  unto  his 
holy  apostles  and  prophets  in  the  Spirit ; 

6  to  loit,  that  the  Gentiles  are  fellow-heirs, 
and  fellow-members  of  the  body,  and  fel- 
low-partakers of  the  promise   in  Christ 

7  Jesus  through  the  gospel,  whereof  I  was 
made  a  minister,  according  to  the  gift  of 
that  grace  of  God  which  was  given  me 
according  to  the  working  of  his  power. 

8  Unto  me,  who  am  less  than  the  least  of 
all  saints,  was  this  grace  given,  to  preach 


Or,  stewardship 


1.  For  this  cause  I  Paul,  the  prisoner  of  Christ  Jesus  in  belialf  of  you  Gentiles.  This  is  an 
anacoluthon.  The  apostle  begins  a  sentence  which  he  abandons  to  speak  of  his  own  stewardship  in  the  gospel.  He 
returns  to  the  subject  which  he  was  about  to  open  (their  growth  in  grace)  at  verse  14.  Some  would  think  the  sus- 
pension of  thousjht  extends  to  the  fourth  chapter.  For  this  cause.  (As  in  verse  14.)  Because  of  the  glory  of  the 
Church  built  on  Christ.  Tlie  i>risoner.  It  is  generally  thought  that  Paul,  when  ha  wrote  this  Epistle,  was  in  prison 
at  Rome  (Acts  28  :  16,  30).     But  some  think  he  was  a  prisoner  at  Cssarea  (Acts  24  :  27). 

2.  If  so  be  that  ye  have  heard,  etc.  This  parenthetic  passage,  from  verse  2  to  verse  13  inclusive,  is  an 
apology  for  Paul's  special  interference  with  them.  "  1  say  I  am  a  prisoner  in  behalf  of  you  Geutiles,  because  I  was 
divinely  commissioned  to  preach  to  the  Gentiles,  and  thus  show  God's  glory  in  the  building-up  of  the  Church  of 
Christ  out  of  both  Jews  and  Gentiles." 

3.  By  revelation,  and  not  at  second-hand  (Gal.  1:16).  Mystery.  The  coming  and  work  of  Chris  for  all, 
which  had  been  a  mystery  to  the  old  church.    I  wrote  afore  in  few  words.    In  chap.  1 :9,  10. 

5.  'Which  mystery  in  otlier  generations,  etc. 

7.  Whereof  I  was  made  a  minister.    Compare  Col.  1 :  23,  25.    Minister  is  not  here  a  technical  word. 


Paul  desireth  them  not  to 


EPIIESIAXS,    III. 


faint  for  his  tribulation. 


0  An:l  to  make  all  men  see  what  is  the  fellow- 
ship of  the  mystery,  which  from  the  heijinniug  of 
the  world  hath  been  hid  in  God,  who  created  all 
things  by  Jestis  Christ: 

10  To  the  intent  that  now  imto  the  principali- 
ties and  powers  in  heavenly  places  might  be 
known  by  the  chm-ch  the  manifold  wisdom  of 
God, 

11  According  to  the  eternal  purpose  which  he 
pm-posed  in  Clnist  Jesns  our  Lord: 

12  In  whom  we  have  boldness  and  access  with 
confidence  by  the  faith  of  him. 

l;^  Wherefore  I  desire  that  ye  faint  not  at  my 
tribulations  for  you,  which  is  your  glory. 

14  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ, 

1.5  Of  whom  the  whole  family  in  heaven  and 
earth  is  named, 

10  That  he  would  grant  you,  according  to  the 
riches  of  his  glory,  to  be  strengthened  with  might 
by  his  Si^irit  in  the  inner  man; 

11  That  Christ  may  dwell  in  your  hearts  by 
faith;  that  ye,  being  rooted  and  grounded  in  love, 

18  May  be  able  to  comprehend  with  all  saints 
what  is  the  breadth,  and  length,  and  depth,  and 
height; 

19  And  to  know  the  love  of  Christ,  which  pass- 
eth  knowledge,  that  ye  might  be  filled  with  all  the 
fulness  of  God. 

20  Xow  unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  accord- 
ing to  the  power  that  worketh  in  us, 

21  Unto  him  be  glory  in  the  church  by  Christ 
Jesus  throughout  all  ages,  world  without  end. 
Amen. 


unto  the  Gentiles  the  unsearcliable  riches 

9  of   Christ  ;    and   to   ^  make   all   men  see 

what  is  the  ^  dispensation  of  the  mystery 

which  from  all  ages  hath  been  hid  in  God 

10  who  created  all  tilings  ;  to  tlie  intent  that 
now  unto  the  principalities  and  the 
powers  in  the  heavenly  j'lnces  might  be 
made    known    through    the    church    the 

11  manifold  wisdom  of  God,  according  to 
the  ^eternal  purpose  which  he  purposed 

12  in  Christ  Jesus  our  Lord :  in  whom  we 
have   boldness   and  access   in   confidence 

13  through  *  our  faith  in  him.  Wherefore  I 
ask  that  °  ye  faint  not  at  my  tribulations 
for  you,  which  ''are  your  glory. 

14  For  this  cause  I  bow  my  knees  unto  the 
W  Father,   from    whom    every    "  family    in 

16  heaven  and  on  earth  is  named,  that  he 
would  grant  you,  according  to  the  riches 
of  his  glory,  that  ye  may  be  strengthened 
with  power  through  his  Spirit  in  the  in- 

17  ward  man  ;  that  Christ  may  dAvell  in  your 
hearts  through  faith;  to  the  end  that  ye, 

18  being  rooted  and  grounded  in  love,  may- 
be strong  to  apprehend  with  all  the  saints 
what  is  the  breadth  and  length  and  height 

19  and  depth,  and  to  know  tlie  love  of  Christ 
which  passeth  knowledge,  that  ye  may  be 
filled  luito  all  the  fulness  of  God. 

20  Now  unto  him  that  is  able  to  do  ex- 
ceeding abundantly  above  all  that  we  ask 
oi-   think,   according   to   the    power  that 

21  worketh  in  us,  unto  him  be  the  glory  in 
the  church  and  in  Christ  Jesus  unto  *  all 
generations  for  ever  and  ever.     Amen. 


1  Some  ancient  authorities  read  bring  to  light  what  is.     *  Or,  stetvariln/iip.    3  Qr.  purpose  of  the  ages.    *  Or,  the 
faith  of  him.    s  Or,  /.     »  Or,  is.    '  Gr.  fatherhood.    *  Gr.  all  the  generations  of  the  age  of  the  ages. 

9.  To  make  all  men  see.    Literally,  "  to  enlighten  all  men."    The  dispensation  of  the  mystery  is  the 

etewardship  of  making  known  the  before-hidden  tact  of  the  union  of  Jew  and  Gentile  in  Christ. 

10.  God  had  intended  that  the  Church  might  be  a  monument  of  his  mysterious  wisdom  to  the  higher  intelligences 
(1  Pet.  1 : 1'2) .  Manifold.  A  striking  word  in  Greek,  literally  meaning  "  very  variegated."  It  has  reference  to  the 
infinite  number  of  ways  in  which  God  exhibits  his  wisdom. 

13.  Tliat  ye  faint  not.  Rather,  "that  I  faint  not"  (on  account  of  my  high  mission).  Which  are  your 
gl<wy.  The  great  subject  of  Paul's  preaching  (the  union  of  Jews  and  Gentiles  by  faith  in  Christ)  was  the  cause  of 
his  sufferings,  and  also  the  glory  of  the  Geutiles;  for  it  made  them  chosen  of  God. 

14.  Resumption  from  verse  1. 

1,5.  Family.  Fatherhood  {V\x\sa.\.e,paternitas).  Every  thing  in  the  universe  that  recognizes  a  father  has,  in 
God,  the  archetype  of  all  fathers. 

10.  The  strength  prayed  for  is  power  through  the  Spirit's  in-dwelling  in  the  part  of  the  man  that  is  not  earkical 
or  fleshly  (see  Rom.  7  •.•I'l).    It  is  the  part  where  a  recognition  of  the  excellence  of  God's  law  exists. 

17-19.  The  apostle  adds,  that,  with  the  growth  of  power  in  their  minds,  he  prayed  for  the  dwelling  of  Christ  in 
their  hearts  as  the  source  of  fervent  love,  in  which  condition  they  could  better  appreciate  Christ's  wondrous  love  to 
them,  and  so  receive  the  fulness  of  the  Christian  development.  Grounded.  Rather,  "  founded."  The  two  figures 
of  a  tree  and  a  building  are  used  by  the  apostle. 

18.  And  height  of  the  love  of  Christ. 

20.  Think.     Or,  "  conceive."     The  power  that  worketh  in  us.     The  Iloly  Spirit's  power  (see  verse  16). 

31.  In  the  church  and  in  Christ  Jesus.  The  Church  and  Jesus  being  regarded  as  the  members  and  head 
of  one  holy  being,  reflecting  the  glory  of  God. 


The  Argument  of  this  Chapter.  —  "I  Paul,  as  divinely  intrusted  with  the  promulgation  of  the  gospel  to  you 
Gentiles,  pray  that  you  may  more  fully  appreciate  the  magnitude  of  the  divine  love  as  displayed  in  the  redemption 
of  man  by  Christ,  and  the  establishment  of  the  Church." 

440 


Paul  exhorteth 


EPHESIANS,    IV. 


to  XLUitj. 


CHAPTER  IV. 

1.  He  exhorteth  to  unity,  7.  and  declareth  that  God  therefore  giveth  divers  11.  gifts  unto  men,  that  his  church 
might  be  13.  edified,  and  16.  grown  up  in  Christ.  18.  He  calleth  them  from  the  impurity  of  the  Gentiles, 
24.  to  put  on  the  new  man,  25.  to  cast  off  lying,  and  29,  corrupt  commxinication. 


1  I  THEHEFORE,  the  prisoner  of  the  Lord, 
beseech  you  that  ye  walk  worthy  of  the  vocation 
wherewith  ye  are  called, 

2  With  all  lowliness  and  meekness,  with  long- 
suffering,  forbearing  one  another  in  love; 

8  Endeavouring  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace. 

4  There  is  one  body,  and  one  Spirit,  even  as  ye 
are  called  in  one  hope  of  your  calling; 

5  One  Lord,  one  faith,  one  baptism, 

6  One  God  and  Father  of  all,  who  is  above  all, 
and  through  all,  and  in  you  all. 

7  But  unto  every  one  of  us  is  given  grace  ac- 
cording to  the  measure  of  the  gift  of  Christ. 

8  Wherefore  he  saith.  When  he  ascendeil  up  on 
high,  he  led  captivity  captive,  and  gave  gifts  unto 
men. 

9  (Now  that  he  ascended,  what  is  it  but  that  he 
also  descended  first  into  the  lower  parts  of  the 
earth  ? 

10  He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things. ) 

11  And  he  gave  some,  apostles ;  and  some, 
prophets;  and  some,  evangelists;  and  some,  pas- 
tors and  teachers ; 

12  For  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  for  the  edifying  of  the  body  of 
Christ: 


1  I  THERf;FORE.  the  prisoner  in  the  Lord, 
beseech  you  to  walk  worthily  of  the  call- 

2  ing  wherewith  ye  were  called,  with  all 
lowliness  and  meekness,  with  longsuffer- 

3  ing,  forbearing  one  another  in  love ;  giv- 
ing diligence  "to  keep  the  unity  of  "the 

4  Spirit  in  the  bond  of  peace.  There  is  one 
body,  and  one  Spirit,  even  as  also  ye  were 

5  called  in  one  hope  of  your  calling;  one 

6  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all,  who  is  over  all,   and 

7  through  all,  and  in  all.  But  unto  each 
one  of  us  was  the  grace  given  according 
to  the  measure  of    the    gift  of    Christ. 

8  Wherefore  he  saith. 

When  he  ascended  on  high,  he  led  cap- 
tivity captive. 
And  gave  gifts  unto  men. 

9  (Now  this.  He  ascended,  what  is  it  but 
that  he  also  descended   i  into  the  lower 

10  parts  of  the  earth?  He  that  descended 
is  the  same  also  that  ascended  far  above 
all  the  heavens,   that  he    might  fill  ^  all 

11  things.)  And  he  gave  some  to  be  apos- 
tles; and  some,  prophets;  and  some,  evan- 
gelists; and  some,  pastors  and  teachers; 

12  for  the  perfecting  of  the  saints,  unto  the 
work  of  ministering,   unto  the  building 


Some  ancient  authorities  insert  Jtrst. 


1.  I  therefore,  the  prisoner  in  the  Lord,  beseech  you,  etc.  Rather,  "I,  the  prisoner  in  the  Lord, 
beseech  you  therefore,"  etc.    Because  of  the  oneness  of  the  Church  in  Chri.st  into  which  ye  were  called. 

2.  Lowliness  and  meekness.    Humility  and  gentleness.    The  forbearance  is  the  action  of  the  long-nvfferi»g. 

3.  The  Spirit  makes  for  unity,  but  it  is  in  our  power  to  resist  and  retard.  Hence  the  injunction.  The  bond 
of  peace,  which  is  a  result  of  love,  is  that  by  which  we  secure  the  heavenly  unity, 

4.  One  bo<ly  of  Christians.    One  Spirit,  the  life  of  this  body.    One  hope  of  the  heavenly  state. 

5.  One  Lord  and  Controller  of  the  Church,  Christ  Jesus.  One  faith,  on  our  part,  in  him.  One  baptlsni, 
by  the  Holy  Spirit,  into  him. 

6.  Over  all  Christians  as  their  Father.  Through  all,  as  their  Deliverer,  in  Christ.  In  all,  as  their  abiding 
strength,  in  the  Spirit.  The  argument  is,  that,  as  God  is  one  in  his  plans  concerning  us,  we  should  be  united  as  one 
in  Christ.    Dissensions  and  separations  are  foreign  to  the  whole  spirit  of  the  gospel. 

7.  But,  although  we  must  be  one  in  heart  and  sentiment,  there  are  differences  of  fitness  and  activity ;  for  unto 
each  one  of  lis,  etc.  According  to  the  measure  of  the  gift  of  Christ.  Christ,  who  is  the  Giver, 
decides  the  measure  of  the  gift. 

8.  Ps.  6S  :  18.  The  Hebrew  is  literally,  "  thou  hast  received  gifts  in  man."  Christ,  when  he  ascended  on  high, 
received  gifts  as  his  reward ;  which  gifts  were  manifested  in  the  men  who  represented  him,  and  whom  he  represented. 
Paul  therefore  gives  the  chief  meaning  of  the  phrase  when  (putting  it  in  the  third  person)  he  says,  "  he  gave  gifts 
unto  men." 

9.  He  also  descended.  The  subject  of  the  ascending  (in  the  psalm)  is  God;  and  hence,  in  order  to  ascend, 
he  must  first  have  descended.  Besides,  the  conqueror  is  described  as  ascending  with  his  captives,  of  course,  to  his 
home.  So,  if  ascent  was  a  return  home,  he  must  have  previously  descended.  The  lower  parts  of  the  earth. 
This  expression  is  used  :  1.  For  the  unseen  world,  sheol,  or  hades ;  2.  For  the  hidden  parts  of  the  earth  (Isa.  44 :  23, 
Ps.  139:1.3).  It  may  mean  here  either  hades  or  the  grave.  Christ's  death  gave  him  his  captives.  His  captives 
were  death  and  its  train.  He  may  be  said,  therefore,  to  have  procured  his  captives  (poetically)  either  in  hades  or  in 
the  grave. 

10.  Christ  came  down  to  be  a  humble  sufferer.  He  went  up  to  be  a  royal  distributer  ("  that  he  might  fill  all 
things,"  supplying  all  the  vessels  of  his  grace). 

11.  Specimens  of  the  distribution.  And  he  gave.  Rather,  "  and  he  was  the  one  that  gave."  The  apostles 
and  prophets  were  peculiar  to  the  first  age  of  the  Church.  They  had  miraculous  powers.  The  evangelists  were 
itinerant,  and  the  pastors  and  teachers  were  stationary.  These  offices  continue.  The  pastors  and  teachers  are  the 
same  persons.  One  term  explains  the  other.  In  the  list  in  1  Cor.  12  :  28,  "  pastors  "  do  not  occur,  but  only  "  teach- 
ers."    See  that  list  and  the  note  there  for  further  comment. 

13.  Perfecting.  Strictly,  "adjusting."  A  word  of  the  same  root  as  that  translated  "perfecting"  in  2  Cor. 
13  : 9,  and  "  be  perfected  "  in  2  Cor.  13  :  11.  The  root  has  reference  to  repairing  what  has  been  injured.  In  that  sense 
it  is  used  of  mending  nets  in  Matt.  4 :  21,  and  Mark  1 :  19.    These  officers  are  given  to  the  Church  to  keep  the  saints  In 


441 


Exhortation 


EPHESIAXS,    IV. 


to  holinesi. 


13  Till  we  all  come  in  the  unity  of  the  faith, 
and  of  the  knowledge  of  the  Son  of  God,  unto  a 
perfect  man.  unto  the  meastire  of  the  stature  of 
the  fulness  of  Christ: 

14  That  we  henriforth  be  no  more  children, 
tossed  to  and  fro,  and  carried  about  with  every 
wind  of  doctrine,  by  the  sleight  of  men,  and  cun- 
ning craftiness,  whereby  they  lie  in  wait  to 
deceive; 

15  But  speaking  the  truth  in  love,  may  grow  up 
into  him  in  all  things,  which  is  the  head,  even 
Christ: 

IB  From  whom  the  whole  body  fitly  joined 
together  and  compacted  l)y  that  which  every  joint 
supplieth,  according  to  the  effectual  working  in 
the  measure  of  every  part,  maketh  increase  of 
the  body  unto  the  edifying  of  itself  in  love. 

17  This  I  say  therefore,  and  testify  in  the  Lord, 
that  ye  hencefortli  walk  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind, 

18  Having  the  understanding  darkened,  being 
alienated  frmn  the  life  of  God  through  the  igno- 
rance that  is  in  them,  because  of  the  blindness  of 
their  heart : 

19  Who  being  past  feeling  have  given  them- 
selves over  unto  lasciviousness,  to  work  all  un- 
cleanness  with  greediness. 

20  But  ye  have  not  so  learned  Christ; 

21  If  so  be  that  ye  have  heard  him,  and  have 
been  taught  by  him,  as  the  truth  is  in  .Jesus : 

22  That  ye  put  off  concerning  the  former  con- 
versation the  old  man,  which  is  corrupt  according 
to  the  deceitful  lusts ; 

2:3  And  be  renewed  in  the  spirit  of  your  mind ; 

24  And  that  ye  put  on  the  new  man,  which 
after  God  is  created  in  righteousness  and  true 
holiness. 

25  Wherefore  putting  away  lying,  speak  every 
man  truth  with  his  neighbour:  for  we  are  mem- 
bers one  of  another. 


13  up  of  the  body  of  Christ :  till  we  ail  attain 
inito  the  unity  of  the  faith,  and  of  the 
knowledge  of  the  Son  of  God,  luito  a  full- 
grown  man,  unto  the  measure  of  the  stat- 

14  ure  of  the  fulness  of  Christ :  that  we  may 
be  no  longer  children,  tossed  to  and  fro 
and  carried  about  with  every  wind  of 
doctrine,  by  the  sleight  of  men,  in  crafti- 

15  ness,  after  the  wiles  of  error ;  but  ^  speak- 
ing truth  in  love,  may  grow  up  in  all 
things  unto  him,  which  is  the  head,  even 

16  Christ ;  from  whom  all  the  body  fitly 
framed  and  knit  together  -through  that 

'which  every  joint  sui)i>lieth.  according  to 
the  working  in  (Uic  measure  of  each  sev- 
eral part,  maketh  the  increase  of  the 
body  unto  the  building  up  of  itself  in 
love. 

17  This  I  say  therefore,  and  testify  in  the 
Lord,  that  ye  no  longei-  walk  as  the  Gen- 
tiles also  walk,  in  the  vanity  of  their  mind, 

IS  being  darkened  in  their  understanding, 
alienated  from  the  life  of  God  because 
of  the  ignorance  that  is  in  them,  because  of 

19  the  hardening  of  their  heart ;  who  being 
past  feeling  gave  themselves  up  to  lascivi- 
ousness, ^  to  work  all   uncleanness  with 

20  *  greediness.     But   ye    did    not   so    learn 

21  Cln-ist ;  if  so  be  that  ye  heard  him,  and 
were  taught  in  him,  even  as  truth  is  in 

22  Jesus :  that  ye  put  away,  as  concerning 
your  former  manner  of  life,  the  old  man, 
which  waxeth  corrupt  after  the  lusts  of 

23  deceit ;   and  that  ye   be   renewed  in  the 

24  spirit  of  your  mind,  and  put  on  the  new 
man,  ^  which  after  God  hath  been  created 
in  righteousness  and  holiness  of  truth. 

25  Wherefore,  putting  away  falsehood, 
speak  ye  truth  each  one  Mith  his  neigh- 
bour: for  we  are  members  one  of  another. 


Or,  dealing  truly.    2  Gr.  through  every  joint  of  the  supply. 

which  i>  after  God,  t 


s  Or,  to  make  a  trade  of.    *  Or,  coretou-mess.    ^  Or, 
reated,  etc. 


an  orderly  way.  Unto  the  \vork  of  iiiinisteriiig.  For  active  service.  The  whole  passage  might  be  read,  "  He 
gave  the  apostles,  etc.,  for  the  marshalling  of  the  saints  into  active  service,  so  that  Christ's  body  might  be  built  up." 

1.3.  The  unity  of  the  faith.  There  is  "one  faith"  (verse  5),  and  we  are  more  and  more  to  realize  this. 
Unto  a  full-grown  man.  Suggested  by  "  the  building  up  of  the  body  of  Christ  in  verse  12.  Unto  the  meas- 
ure of  the  stature  of  the  fulness  of  Christ.  Until  we  reach  that  fulness  of  stature  which  Christ  is  ready  to 
complete.    The  fulness  of  Christ  is  not  a  fulness  like  Christ's,  but  a  fulness  produced  by  Christ. 

14.  Tossed  to  and  fro.  Rather,  "  tossed  on  the  billows."  In  craftiness,  after  tlie  wiles  of  error. 
This  is  explanatory  of  "  by  the  sleight  of  men."  We  may  read  it  "by  the  sleight  of  men;  that  Is,  by  a  craftiness 
that  appertains  to  the  management  of  error." 

16.  Through  that  which  every  joint  supplieth.  Through  every  supplying  ligament  (Col.  2:19). 
Maketh  the  increase  of  the  body,  for  "  maketh  the  increase  of  itself;  "  the  subject,  "  body,"  being  (as  it  were) 
forgotten  on  account  of  intervening  words.  Paul  has  thus  shown  the  Ephesian  Christians  that  the  varied  gifts  and 
offices  in  the  Church  were  to  lead  to  a  solid  and  firm  union  in  Christ,  from  whom,  through  the  unity,  the  whole 
Church  would  grow  in  love. 

17,  18.  Now  follows  a  contrast  with  the  Gentile  world.  As  the  Gentiles  also  walk.  As  ye  used  to  walk, 
and  as  the  Gentiles  also  walk.  Thus  the  "  no  longer  "  and  the  "  also."  Vanity.  Wanton  fully,  which  clouds  the 
iinderstanding,  or  thinking-powers.  In  such  ignorauce,  brought  on  by  hardening  the  Iieart,  they,  of  course,  are  alieoB 
from  God.    Note  the  symmetry  of  the  thought :  — 


1.  Wanton  folly. 

2.  Darkened  understanding. 

3.  Alienated  from  the  God-life. 


5.  Heart-hardening. 
4.  Ignorance. 


The  alienation  from  God  is  approached  by  No.  1  and  No.  2,  and  then  we  find  the  return  to  the  causes  in  inverse  order 
in  No.  4  and  No.  5,  which  are  the  same  as  No.  2  and  No.  1. 

19.  The  Gentiles  by  this  process  have  reached  a  point  of  apathy  regarding  God,  in  which  their  sensual  nature 
is  all  that  they  are  guided  by. 

20.  Ye  did  not,  even  if  other  professing  Christians  did.    The  "  ye  "  is  emphatic. 
83.  The  old  man.    The  sinful  nature. 

24.  The  new  man.  The  new  and  sinless  nature  given  by  God  in  regeneration  (see  1  .John  .3:9).  The  pro- 
cesses of  putting  off  the  old  man,  and  putting  on  the  new,  are  gradual  and  contemporaneous;  and  this  double  work 
is  given  to  all  God's  children  (justified  by  Christ's  blood)  to  do  (by  the  Spirit  given  through  the  same  blood). 

25.  Speak  ye  truth  each  one  with  his  neighbour.    Quotation  from  Zech.  8: 16. 


Exhortations  to 


EPHESIAXS,    Y 


particular  duties. 


20  Be  ye  angry,  ami  sin  not :  let  not  the  sun  go 
down  upon  your  wrath : 

27  Neither  give  place  to  the  devil. 

2S  Let  him  that  stole  steal  no  more :  but  rather 
let  him  labour,  working  with  Iris  hands  the  thing 
which  is  good,  that  he  may  have  to  give  to  him 
that  needeth. 

29  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that  which  is  good  to  the  use 
of  edifying,  that  it  may  minister  grace  unto  the 
bearers. 

30  And  grieve  not  the  holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption. 

31  Let  all  bitterness,  and  wi-ath,  and  anger,  and 
clamour,  and  evil  speaking,  be  put  away  from 
you,  with  all  malice : 

32  And  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for 
Christ's  sake  hath  forgiven  you. 


20  Be  ye  angry,  and  sin  not :  let  not  the  sun 

27  go  down  "upon  your  i  wrath:  neither  give 

28  place  to  the  devil.  Let  him  that  stole 
steal  no  more :  but  rather  let  him  labour, 
working  with  his  hands  the  thing  that  is 
good,  that  he  may  have  whereof  to  give 

29  to  him  that  hath  need.  Lei  no  corrupt 
speech  proceed  out  of  your  mouth,  but 
such  as  is  good  for  2  edifying  as  the  need 
may  be,  that  it  may  give  grace  to  them 

30  that  hear.  And  grieve  not  the  Holy  Spir- 
it of  God,  in  whom  ye  were  sealed  unto 

31  the  day  of  redemption.  Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour,  and 
railing,  be  put  away  from  you,  with  all 

32  malice:  and  be  ye  kind  one  to  another, 
tender-hearted,  foi'giving  each  other,  even 
as  God  also  in  Christ  forgave  ^  you. 


^  Gr.  provocation.    '  Gr.  the  building  up  of  the  need.    *  Mauy  ancient  authorities  read  ics. 

26.  Be  ye  angry,  and  sin  not.  Quotation  from  Ps.  4:4.  According  to  tlie  Septuagint.  The  Hebrew 
reads,  "  Tremble  and  sin  not;"  although  some  think  the  word  rendered  "  tremble  "  has  the  idea  of  anger.  Paul  may 
have  seen  lit  to  quote  the  Septuagiut  as  having  a  sentiment  he  wished  to  express,  without  meaning  to  quote  it  as 
inspired  Scripture. 

37.  Neither  give  place  to  the  devil.  Compare  Rom.  12 ;  19.  Do  not  yield  your  position,  as  a  representa- 
tive of  truth  and  love,  to  the  Devil. 

30.  Grieve  not  the  Holy  Spirit  of  God.  The  action  of  the  Holy  Spirit  in  us  is  not  mechanical,  but 
personal ;  and  by  our  resistance  to  his  action  he  may  be  grieved.    Sealed.    See  chap.  1 : 1.3. 

The  Argument  of  this  Chapter. —''l  therefore  pray  you  to  be  united  in  affection,  for  everything  in  God's 
merciful  plans  betokens  unity ;  and,  though  the  gifts  of  the  Church  are  various,  they  also  are  intended  to  contribute  to 
this  unity.  See  to  it,  then,  that  your  whole  conduct  be  full  of  Christian  love,  and  free  from  the  vicious  elements  of 
the  world." 


CHAPTER    V. 


2.  After  general  exhortations,  to  love,  3.  to  fly  fornication,  4.  and  all  uncleanness,  7.  not  to  converse  with  the 
wicked,  15.  to  walk  warily,  and  to  be  18.  filled  with  the  Spirit,  22.  he  descendeth  to  the  particular  duties, 
how  wives  ought  to  obey  their  husbands,  25.  and  husbands  ought  to  love  their  wives,  32.  even  as  Christ  doth 
his  church. 


1  Be  ye  therefore  followers  of  God,  as  dear 
children ; 

2  And  walk  in  love,  as  Christ  also  hath  loved 
us,  and  hath  given  himself  for  us  an  offering  and 
a  sacrifice  to  God  for  a  sweetsmelling  savour. 

3  But  fornication,  and  all  uncleanness,  or  cov- 
etousness,  let  it  not  be  once  named  among  you,  as 
becometh  saints ; 

4  Neither  filthiness,  nor  foolish  talking,  nor 
jesting,  which  are  not  convenient:  but  rather 
giving  of  thanks. 

5  For  this  ye  know,  that  no  whoremonger,  nor 
unclean  person,  nor  covetous  man,  who  is  an 
idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ  and  of  God. 


1  Be   ye   therefore   imitators    of    God,   as 

2  beloved  children ;  and  walk  in  love,  even 
as  Christ  also  loved  you,  and  gave  himself 
up  for  1  us,  an  offering  and  a  sacrifice  to 

3  God  for  an  odour  of  a  sweet  smell.  But 
fornication,  and  all  uncleanness,  or  cov- 
etousness,  let  it  not  even  be  named  among 

4  you,  as  becometh  saints ;  nor  filthiness, 
nor  foolish  talking,  or  jesting,  which  are 
not  befitting:  but  rather  giving  of  thanks. 

5  For  this  ye  know  of  a  surety,  that  no  for- 
nicator, nor  unclean  person,  nor  covetous 
man,  which  is  an  idolater,  hath  any  inher- 
itance in  the  kingdom  of  Christ  and  God, 


Some  ancient  authorities  read  you. 


1.  This  verse  is  closely  connected  with  the  last  verse  of  the  preceding  chapter.  "  As  God  in  Christ  has  shown 
you  forbearance,  so  be  imitators  of  God  as  beloved  children  imitating  a  parent." 

3.  An  oflering  and  a  sacrifice.  An  offering  was  any  thing  brought  to  the  altar,  including  (and  generally 
meaning  exclusively)  the  bloodless  gifts,  which  betokened  the  ready  access  of  the  worshipper  to  God  as  a  friend.  A 
aacrijice  was  the  slaughtered  victim  burned  on  the  altar  (in  whole,  or  in  part).  Christ  was  both  a  free-will  offering, 
and  also  an  atoning  or  expiatory  sacrifice.  In  our  stead,  he  died  for  sin  ;  and,  as  our  leader,  he  presented  himself  to 
God.     For  an  odour  of  a  sweet  smell.     The  Old-Testament  phrase  (Lev.  1 :  17)  indicative  of  acceptability. 

3.  Covetoiisness.  Rather,  "  greediness  of  lust,"  as  in  chap.  4:19.  Let  it  not  even  be  named  ;  i.e.,  let  it 
not  be  heard  of. 

4.  Jesting.  Rather,  "  ribaldry."  Giving  of  thanks.  God's  mercies  are  so  great  and  constant,  that  our 
mouths  should  ever  be  full  of  praise. 

5.  Covetous  man,  which  is  an  idolater.    Every  fornicator,  etc.,  is  also  an  idolater;  but  the  apostle  would 

443 


Exhortations  to 


EPHESIAXS,    V. 


particular  duties. 


6  I^et  Jio  man  deceive  you  with  vain  'words :  for 
because  of  tliese  things  conieth  the  wrath  of  God 
upon  the  chil(h-en  of  disobedience. 

7  Be  not  ye  tlierefore  partakers  with  them. 

8  For  ye  were  sometimes  darkness,  but  now  are 
ye  hglit  in  the  Lord :  walk  as  children  of  light : 

9  (For  the  fruit  of  the  Spirit  is  in  all  goodness 
and  righteousness  and  truth;) 

10  Proving  what  is  acceptable  unto  the  Lord. 

11  And  have  no  fellowship  with  the  unfruitful 
works  of  darkness,  but  rather  reprove  fJifni. 

12  For  it  is  a  shame  even  to  speak  of  those 
tlungs  which  are  done  of  them  in  seci'et. 

1.]  lUit  all  things  that  are  reproved  are  made 
manifest  by  the  light:  for  whatsoever  doth  make 
manifest  is  light. 

14  Wherefore  he  saith,  Awake  thou  that  sleep- 
est,  and  arise  from  the  dead,  and  Christ  shall  give 
thee  light. 

15  ,St»e  then  that  ye  walk  circumspectly,  not  as 
fools,  but  as  wise. 

It)  liedeeming  the  time,  because  the  days  are 
evil. 

17  Wherefore  be  ye  not  unwise,  but  understand- 
ing what  the  will  of  the  Lord  /.v. 

18  And  be  not  drunk  with  wine,  wherein  is 
excess;  but  be  filled  with  the  Spirit: 

19  Speaking  to  yourselves  in  psalms  and  hymns 
and  spiritual  songs,  singing  and  making  melody 
in  your  heart  to  the  Lord; 

20  Giving  thanks  always  for  all  things  unto  God 
and  the  Father  in  the  name  of  our  Lord  Jesus 
Christ; 

21  Submitting  yourselves  one  to  another  in  the 
fear  of  God. 

22  Wives,  submit  yourselves  unto  your  own 
husbands,  as  unto  the  Lord. 

23  For  the  husband  is  the  head  of  the  wife,  even 
as  Christ  is  the  head  of  the  church:  and  he  is  the 
saviour  of  the  body. 

24  Therefore  as  the  church  is  subject  unto 
Christ,  so  let  the  wives  be  to  their  own  husbands 
in  every  thing. 

2.5  Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for  it; 


6  Let  no  man  deceive  you  with  empty  words: 
for  because  of  these  things  cometh  the] 
wrath  of  God  upon  the  sons  of  disobedi- 

7  ence.     Be  not  ye  therefore  partakers  with.) 

8  them ;  for  ye  were  once  darkness,  but  are 
now  light  in  the  Lord :  walk  as  children 

9  of  light  (for  the  fruit  of  the  light  is  in  all 
goodness   and   righteousness  and  truth), 

10  proving  what   is   well-pleasing  unto   the 

11  Lord ;  and  have  no  feilowshii)  with  the 
unfruitful  works  of  darkness,  but  rather 

12  even  i  reprove  them  ;  for  the  things  which 
are  done  by  them  in  secret  it  is  a  shame 

13  even  to  speak  of.  But  all  things  when 
they  are  '^  reproved  are  matle  manifest  by 
the   light:   for  every  thing  that  is  made 

14  manifest  is  light.  Wherefore  he  saith. 
Awake,  thou  that  sleejiest,  and  arise  from 
the  dead,  and  Christ  shall  shine  upon 
thee. 

15  Look  therefore  carefully  how  ye  walk, 

16  not  as  unwise,  but  as  wise;  ^ redeeming 
the    time,    because    the    days    are    evil. 

17  AVherefore  be  ye  not  foolish,  but  undei'- 

18  stand  what  the  will  of  the  Lord  is.  And 
be  not  drunken  with  wine,  wherein  is  riot, 

19  but  be  filled  *  with  the  Spirit ;  speaking 
^  one  to  another  in  psalms  and  hynnis  and 
spiritual  songs,  singing  and  making  mel- 

20  ody  with  your  heart  to  the  Lord ;  giving 
thanks  always  for  all  things  in  the  name 
of  our  Lord  Jesus  Christ  to  '^God,  even 

21  the  Father ;  subjecting  yourselves  one  to 
another  in  the  fear  of  Christ. 

22  Wives,  be  in  subjection  unto  your  own 

23  husbands,  as  unto  the  Lord.  For  the 
husband  is  the  head  of  the  wife,  as  Christ 
also  is  the  head  of  the  church,  being  him- 

24  self  the  saviour  of  the  body.  But  as  the 
church  is  subject  to  Christ,  "  so  let  the 
wives  also  be  to  their  husbands  in  every 

25  thing.  Husbands,  love  your  wives,  even 
as  Christ  also  loved  the  church,  and  gave 


^  Or,  convict.    *  Or, 


Gr.  buying  up  the  opportunity.    <  Or,  in  spirit.    ^  Or,  to  yourselven.    «  Crr.  the 
God  and  Father.    '  Or,  so  are  the  wives  also. 


especially  show  that  the  heart  is  the  seat  of  idolatry,  and  that  the  man  who  least  suspects  it  is  worshipping  a  false 
god. 

10.  Proving,    leather,  "approving,"  as  the  same  word  is  translated  in  Rom.  2  :  18,  and  Phil.  1 :  10. 

13.  Kvery  thing  that  is  made  manifest  is  light.  Tartakers  of  the  character  of  the  light,  at  least  so 
far  as  to  be  no  longer  in  darkness.  This  fact  may  lead  to  their  full  participation  in  "the  fruit  of  the  light" 
(verse  9). 

14.  Wherefore  he  saith.  Wherefore  the  light  saith.  It  is  not  a  Scripture  quotation.  Through  the 
rebuker  (verso  11)  the  light  speaks  to  the  rebuked.  The  figure  in  the  appeal  is  of  one  awakened  in  the  morning  to 
behold  the  sunlight.    "Awake,  sleeper  [i.e.,  arise  from  the  death  of  sin];  and  Christ,  the  Sun  of  truth,  will  shine 

IG.  Itedeeming  the  time.  The  phrase  is  used  in  Dan.  2  :  8  (see  also  Col.  4:5).  It  should  be,  rather,  "  buying 
the  time;  "  that  is,  taking  pains  to  possess  it  as  subsidiary  to  your  own  true  and  spiritual  life. 

18.  Wherein.    Either,  "  in  whicli  wine  "  (thus  used),  or,  "  in  which  '  being  drunken  with  wine.'  " 

19.  rsaliiis  and  hymns  and  spiritual  songs.  "  Psalms  "  are  those  specially  so  called  in  the  sacred  books. 
"  Flyinim  "  arc  any  songs  of  praise  to  the  Lord.  "  Spiritual  songs  "  erabr."»ce  all  other  sorts  of  religious  song.  Sing- 
ln;j  and  making  melody.  If  we  could  make  a  verb  in  Englisli  to  keep  the  reference  to  the  i)recfdiiig  noun,  the 
words  would  he  "  singing  and  psalming;  "  the  singing  embracing  both  the  hymns  and  the  spiritual  songs. 

20.  In  tlie  name  of  our  Lord  Jesus  Christ.  All  our  praises,  as  well  as  our  prayers,  reach  God  through 
Christ. 

21.  The  fear  of  Clirist.  This  is  the  reading  of  almost  all  the  authorities  (compare  the  passage  at  2  Cor. 
6:10,  11). 

22.  As  unto  the  Lord,  whom  they  represent,  as  the  wife  represents  the  Church  (verses  23-25,  32). 

2.*$.  Himself  tlie  saviour.  liather,  "  the  very  saviour."  The  head  saves  the  body,  in  that  it  watches  for,  and 
directs,  it. 

24.  Wives  are  to  be  under  the  guardian-watch  and  direction  of  their  husbands,  as  the  Church  is  to  Christ. 


The  duty  of  children 


EPHESIANS,    VI. 


towards  their  parents. 


26  That  he  might  sanctify-  and  cleanse  it  with 
the  washing  of  water  by  the  word, 

27  That  he  might  present  it  to  himself  a  glorious 
church,  not  havfng  spot,  or  wrinkle,  or  any  such 
thing;  but  that  it  should  be  holy  and  without 
blemish. 

28  So  ought  men  to  love  their  wives  as  thek 
own  bodies.  He  that  loveth  his  wife  loveth  him- 
self. 

29  For  no  man  ever  yet  hated  his  own  flesh; 
but  nourisheth  and  cherisheth  it,  even  as  the  Lord 
the  church : 

30  For  we  are  members  of  his  bod.y,  of  his  flesh, 
and  of  his  bones. 

31  For  this  cause  shall  a  man  leave  his  father 
and  mother,  and  shall  be  joined  unto  his  wife,  and 
they  two  shall  be  one  flesh. 

82  This  is  a  great  mystery :  but  I  speak  concern- 
ing Christ  and  the  church. 

33  Nevertheless  let  every  one  of  you  in  particu- 
lar so  love  his  wife  even  as  himself;  and  the  wife 
see  that  she  reverence  her  husband. 


26  himself  up  for  it ;  that  he  might  sanctify 
it,  having  cleansed  it  by  the  ^  washing  of 

27  water  with  the  Avord,  that  he  might  present 
the  church  to  himself  a  glorious  churc/i, 
not  having  spot  or  wrinkle  or  any  such 
thing;    but   that   it   should   be   holy   and 

28  without  blemish.  Even  so  ought  hus- 
bands also  to  love  their  own  wives  as 
their  own  bodies.     He  that  loveth  his  own 

29  wife  loveth  himself:  for  no  man  ever 
hated  his  own  flesh;  but  nourisheth  and 
cherisheth    it,   even    as    Christ   also  the 

30  church;   because  we  are  members  of  his 

31  body.  For  this  cause  shall  a  man  leave 
his  father  and  mother,  and  shall  cleave  to 
his  wife;  and  the  twain  shall  become  one 

32  flesh.  This  mystery  is  great:  but  I  speak 
in  regard  of  Christ  and   of  the  church. 

33  Nevertheless  do  ye  also  severally  love  each 
one  his  own  wife  even  as  himself;  and  let 
the  wife  «ee  that  she  fear  her  husband. 


Or.  laver. 


26.  By  the  washing  of  water  with  the  word.  By  such  a  water-washing  as  the  word  gives  (compare 
John  17  :  17,  and  15:  3).  The  outward  rite  of  baptism  is  not  referred  to.  The  ligure  is  of  a  bride  washed,  and  pre- 
pared for  the  wedding. 

31.  Quotation  from  Gen.  2:24. 

33.  This  mystery  is  great  (the  mystery  contained  in  the  Genesis  quotation)  :  but  I  speak  of  its  relation  to 
Christ  and  to  the  church,  for  to  that  does  it  typically  and  designedly  refer. 

33.  Nevertheless,  leaving  the  doctrine  of  Christ's  union  with  the  Church,  and  regarding  the  marital  relation 
only,  do  ye  also  severally,  etc. 

The  Argument  of  this  Chapter.  —  "  Imitate  God  in  his  love  for  you,  and  turn  from  the  pollution  and  darlj  wick- 
edness of  the  world.  If  you  feel  in  a  merry  mood,  let  not  your  feelings  have  vent  in  debauchery,  but  in  psalm-singing 
(Jas.  6 :  13).    Be  full  of  forbearance  to  one  another  in  all  the  relations  of  life  (1)  as  wives  and  husbands." 


CHAPTER    VI. 

1,  The  duty  of  children  towards  their  parents,  5.  of  servants  towards  their  masters.  10.  Onr  life  is  a  warfare 
12.  not  only  against  flesh  and  blood,  but  also  spiritual  enemies,  13.  The  complete  armour  of  a  Christian 
18.  and  how  it  ought  to  be  used.     21.  Tychicus  is  commended. 


1  Childrex,  obey  your  parents  in  the  Lord: 
for  this  is  riglit. 

2  Honour  thy  father  and  mother;  which  is  the 
first  commandment  with  promise ; 

3  That  it  may  be  well  with  thee,  and  thou  may- 
est  live  long  on  the  earth. 

4  And,  ye  fathers,  provoke  not  your  children  to 
wrath :  but  bring  them  up  in  the  nurture  and  ad- 
monition of  the  Lord. 


1  Children,  obey  your  parents  in  the 

2  Lord:  for  this  is  right.  Honour  thy 
father  and  mother  (which  is  the  first  com- 

3  mandment  with  promise),  that  it  may  be 
well  with  thee,  and  thou  i  mayest  live  long 

4  on  the  -  earth.  And,  ye  fathers,  provoke 
not  your  children  to  wrath:  but  nurture 
them  in  the  chastening  and  admonition 
of  the  Lord. 


Or,  Shalt.    •■'  Or,  land. 


1.  In  the  Lord.  In  accordance  with  the  Lord's  will,  and  in  the  sphere  of  Christian  life.  Kight.  Belonging 
to  natural  justice.     Obedience  to  parents  is  right.     The  Christian  limitations  are  the  only  ones  possible. 

2,  3.  Exod.  20:  12.  The  first  comiiiandinent  with  promise.  There  is  a  promise  in  the  second 
commandment,  "  showing  mercy  unto  thousands  of  them  that  love  me,  and  keep  ray  commandments;"  but  this 
promise  is  not  a  promise  based  on  the  fultilment  of  the  second  commandment,  to  which  it  is  attached;  whereas,  the 
promise  attached  to  the  fifth  commandment  has  direct  reference  to  its  keeping.  That  it  may  be  well  with 
thee.  This  is  found  in  the  commandments  as  given  in  Deut.  5,  and  also  in  the  Septuagint,  as  given  in  Exod.  20. 
On  the  earth.  Hence  "  the  land  which  the  Lord  thy  God  giveth  thee  "  is  not  Canaan,  but  a^iy  land  where  the 
believer  lives.  It  is  true,  the  Greek  word  may  mean  a  specific  land;  but  Paul  evidently  quotes  the  promise  as  still 
efficient  to  the  Christian  believer.  He  can  hardly  be  considered  as  saying,  "  Honor  thy  father  and  mother  (which  in 
former  timea  was  the  only  one  of  the  Ten  Commandments  which  had  a  promise  connected  with  it  ").  That  would 
rather  have  tended  to  limit  the  command  also  to  former  times. 

4.  Although  ye  must  not  be  provoking  to  your  children,  ye  must  correct  and  warn  them,  according  to  the  Lord's 
will. 


445 


The  duty  of  servants 


EPIIESIANS,    VI. 


towards  their  masters. 


5  Servants,  be  obedient  to  them  that  are  your 
masters  according  to  the  flesh,  with  fear  and  trem- 
bUng,  in  singleness  of  your  heart,  as  unto  Christ; 

G  Not  with  eyeservice,  as  men-pleasers ;  but  as 
the  servants  of  Christ,  doing  tlie  will  of  God  from 
the  heart ; 

7  With  good  will  doing  service,  as  to  the  Lord, 
and  not  to  men  : 

8  Knowing  that  whatsoever  good  thing  any 
man  doeth,  the  same  shall  he  receive  of  the  Lord, 
whether  ln'  be  bond  or  free. 

9  And,  ye  masters,  do  the  same  things  unto 
them,  forbearing  thi'eatening:  knowing  that  your 
Master  also  is  in  heaven;  neither  is  there  respect 
of  persons  with  him. 

10  Finally,  my  brethren,  be  strong  in  the  Lord, 
and  in  the  power  of  his  might. 

11  Put  on  tlie  whole  armour  of  God,  that  ye 
may  be  able  to  stand  against  the  wiles  of  the 
devil. 

12  For  we  wrestle  not  against  flesh  and  blood, 
but  against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against 
spiritual  wickedness  in  high  places. 

1.3  Wherefore  take  unto  you  the  whole  armour 
of  God,  that  ye  may  be  able  to  withstand  in  the 
evil  day.  and  having  done  all,  to  stand. 

14  .Stand  therefore,  having  your  loins  girt  about 
with  truth,  and  having  on  the  breastplate  of  right- 
eousness; 


5  ^  Servants,  be  obedient  unto  them  that 
according  to  the  flesh  are  your  -  mastei-s, 
with  fear  and  trembling,  in  singleness  of 

6  your  heart,  as  unto  Christ ;  not  in  the 
way  of  eyeservice,  as  men-pleasers;  but 
as  ^  servants  of  Christ,  doing  the  will  of 

7  God  from  the  ^  heart ;  with  good  will 
doing  service,  as  unto  the  Lord,  and  not 

8  unto  men :  knowing  that  whatsoever  good 
thing  each  one  doeth,  the  same  shall  he 
receive  again  from  the  Lord,  whether  he 

9  be  bond  or  free.  And,  ye  '^masters,  do 
the  same  things  unto  them,  and  forbear 
threatening:  knowing  that  both  their 
Master  and  yours  is  in  heaven,  and  there 
is  no  respect  of  persons  Avith  him. 

10  4  Finally,  ^  be  strong  in  the  Lortl,  and  in 

11  the  strength  of  his  might.  Put  on  the 
whole  armour  of  God,  that  ye  may  be  able 
to  stand  against  the  wiles   of  the    devil. 

12  For  our  wrestling  is  not  against  flesh 
and  blood,  but  against  the  principalities, 
against  the  powers,  against  the  world- 
rulers  of  this  darkness,  "against  the  spirit- 
ual hosts  of  wickedness  in  the  heavenly 

13  places.  Wherefore  take  up  the  whole 
armour  of  God,  that  ye  may  be  able  to 
withstand   in   the   evil  day,  and,  having 

14  done  all,  to  stand.  Stand  therefore, 
having  girded  your  loins  with  truth,  and 


1  Gr.  Bond-aervantK.    ^  Gr.  lords.    "  Gr.  soul.    *  Or,  From  heiiceforth.    '>  Gr.  be  made  powerful. 

5.  With  fear  and  trembling.  With  solemn  earnestness,  and  solicitude  against  failure.  This  is  evidently 
the  meaning  of  this  phrase  as  the  apostle  uses  it  (see  1  Cor.  2:3;  2  Cor.  7:  15;  Phil.  2:  12). 

6.  Eyeservice.  Service  only  when  under  the  master's  eye,  or  to  catch  his  eye.  The  true  sen-ant  of  Christ 
loves  his  divine  Master,  and  so  fulfils  the  will  of  God. 

7.  In  this  way  should  a  servant  serve  his  earthly  master,  looking  through  the  earthly  to  the  divine  Master. 

9.  D<i  the  sauje  thingg.     Show  the  same  Christian  regard  for  duty  as  done  to  God. 

10.  Be  strong.  Rather,  "  be  powerful."  Be  made  powerful  in  the  sphere  of  the  Lord's  gracious  economy, 
where  your  strength  will  be  his  divine  might  given  to  you. 

11.  The  whole  armour.  Literally,  "  the  panoply  "  of  God.  Furnished  by  God  in  his  grace.  The 'wilea. 
Or,  "  tactics." 

13.  Flesh  and  blood.  The  Greek  order  is  "  blood  and  flesh."  The  phriise  means  man  in  his  earthly  condi* 
tion.  Of  this  darkness  belongs  to  the  three  antecedent  nouns,  "  principalities,"  "  powers,"  and  "  world-rulers." 
The  whole  refers  to  the  evil  powers  that  have  both  oflice  and  rule  over  the  world  as  alienated  from  God.  "  This 
darkness"  is  this  dark  age  preceding  the  new  heavens  and  new  earth.  Against  the  spiritual  hosts,  etc.  This 
is  in  apposition  with  the  preceding  phrase.  All  these  powers  are  spiritual  powers  of  wickedness,  and  the  seat  of 
their  evil  operations  is  the  church.  The  "  heavenly  places  "  of  this  Kpistle  (chap.  1 :  3,  20 ;  2:6;  3:10;  6 :  12)  are 
(1)  the  heaven  of  God,  (2)  the  Church  on  earth,  which  God's  presence  makes  heavenly.  That  it  means  the  lower  air, 
is  the  mistake  of  those  who  suppose  Paul  was  a  victim  of  rabbinical  fables.  The  Church  is  constantly  attacked  by 
the  evil  ones,  and  in  a  most  adroit  way,  against  whom  we  are  to  use  the  divine  armor. 

13.  The  evil  day  of  this  earthly  experience.  Having  done  all.  Rather,  "  having  effected  (or  accom- 
plished)  all."     To  stand  as  conquerors. 

14.  Stand  therefore.  Not  the  "stand"  of  the  preceding  verse.  That  represented  the  end  of  the  fight:  this 
represents  the  beginning.  The  armor  is  here  given  somewhat  differently  from  the  partial  list  in  1  Thees.  5 :  8. 
Also  compare  Isa.  11 :  5,  and  59  :  17. 


Ephenians. 
Girdle  =  Truth. 

Breastplate  =  Righteousness 
Shoes  =  Readiness. 

Shield  =  Faith. 

Helmet        =  Salvation 


Thessaloniani. 
Faith  and  Love. 

Hope  of  Salvation. 


Sword 


The  Word  of  God. 


Isaiah  (11 :  5)  makes  both  truth  (faithfulness)  and  righteousness  the  girdle,  while  the  breastplate  and  helmet 
(chap.  59 :  1")  are  the  same  as  here.  These  discrepancies  maybe  easily  explained.  The  breastplate  and  girdle  are 
really  but  one  portion  of  the  armor,  —  the  defence  of  the  trunk.  Truth  and  righteousness  are  also  closely  allied, 
as  the  principle  and  its  efficiency.  The  soul,  Arm  in  truth  and  righteousness,  is  defended  in  its  general  life.  In  the 
passage  in  Thessalonians  we  have  the  breastplate  meaning  faith  and  love;  because  there  the  shield  is  omitted,  and 
the  breastplate  takes  its  place,  p-aith  Is  that  which  appropriates  the  truth  and  righteousness  of  God,  and  hence  may 
be  reckoned  with  them  (as  in  P^pheslana),  or /«r  them  (as  in  Thessalonians).  Love  is  that  by  which  faith  works, 
and  so  is  mentioned  with  it.  The  helmet  represents  salvation  as  a  hope,  borne  aloft  like  a  banner  or  ensign,  while 
defending  the  thinking,  planning  part  of  the  man.  Hence  "  salvation  "  (Isaiah  and  Kphesians),  or  "  hope  of  salva- 
tion" (Thessalouians;,  is  equally  expressive.     The  girdle,  breastplate,  and  shield  thus  represent  one  grand  thought 


Tyehicus  13 


EPHESIAXS,    VT. 


15  And  your  feet  shod  with  the  preparation  of 
the  gospel  of  peace; 

16  Above  all,  taking  the  shield  of  faith,  where- 
with ye  shall  be  able  to  quench  all  the  fiery  darts 
of  the  wicked. 

17  And  take  the  helmet  of  salvation,  and  the 
sword  of  the  Spirit,  which  is  the  \vord  of  God : 

IS  Praying  always  with  all  prayer  and  supplica- 
tion in  the  Sinrit,  and  watching  thereunto  with  all 
perseverance  and  supplication  for  all  saints ; 

19  And  for  me,  that  utterance  may  be  given 
unto  me,  that  I  may  open  my  mouth  boldly,  to 
make  known  the  mystery  of  the  gospel, 

20  For  which  I  am  an  ambassador  in  bonds: 
that  therein  I  may  speak  boldly,  as  I  ought  to 
speak. 

21  But  that  ye  also  may  know  my  affairs,  and 
how  I  do,  Tychicus,  a  beloved  brother  and  faithful 
minister  in  the  Lord,  shall  make  known  to  you  all 
things : 

22  Whom  I  have  sent  unto  you  for  the  same 
purpose,  that  ye  might  know  our  affairs,  and  that 
he  might  comfort  your  hearts. 

23  Peace  he  to  the  brethren,  and  love  with  faith, 
from  God  the  Father  and  the  Lord  Jesus  Christ. 

24  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity.     Amen. 

V  Written  from  Rome  unto  the  Ephesians  by  Tychicus. 


having  put  on   the  breastplate   of  right- 

15  eousiicss,  and  having  shod  your  feet  with 
the  ])rt'iiaration  of  the  gospel  of  peace; 

16  witlial  taking  up  the  shield  of  faith, 
wherewith  ye  shall  be  able  to  quench  all 

17  the  fiery  darts  of  the  evil  one.  And  take 
the  helmet  of  salvation,  and  the  sword 
of  the  Spirit,  which  is  the  word  of  God : 

18  with  all  prayer  and  supplication  praying 
at  all  seasons  in  the  Spirit,  and  watching 
thereunto  in  all  perseverance  and  suppli- 

19  cation  for  all  the  saints,  and  on  my  behalf, 
that  utterance  may  be  given  unto  me  ^  in 
opening  my  mouth,  to  make  known  with 

20  boldness  the  mystery  of  the  gospel,  for 
which  I  am  an  ambassador  in  ^chains; 
that  in  it  I  may  speak  boldly,  as  I  ought 
to  speak. 

21  But  that  ye  also  may  know  my  affairs, 
how  I  do,  Tychicus,  the  beloved  brother 
and  faithful  minister  in  the  Lord,  shall 

22  make  known  to  you  all  things :  whom  I 
have  sent  unto  you  for  this  very  purpose, 
that  ye  may  know  our  state,  and  that  he 
may  comfort  your  hearts. 

j  2.3      Peace  be  to  the  brethren,  and  love  with 

faith,  from  God  the  Father  and  the  Lord 

24  Jesus  Christ.     Grace   be  with  all  them 

that  love  our  Lord  Jesus  Christ  in  uncor- 

ruptness. 


Or,  in  opening  my  mouth  with  boldness,  to  make  known.    ^  Gr.  a  chain. 


ot  protection  in  the  truth,  and  the  hehnet  the  security  of  the  mind  in  hope.  The  shoes  are  the  emblems  of  readiness 
to  act  for  the  gospel  of  peace ;  while  the  sword  is  the  only  offensive  weapon,  —  the  revealed  word  of  God,  —  which, 
in  our  defence  and  with  our  readiness,  we  are  to  use  vigorously. 

15.  Preparation.     Rather,  "  readiness." 

16.  Conscious  rectitude,  through  faith  in  Him  who  pardons  and  sanctifies,  is  unharmed  by  the  stings  of  remorse 
and  the  assaults  of  passion. 

17.  Compare  Heb.  4  :  12. 

18.  In  the  Spirit.  In  the  sphere  of  the  spiritual  life,  and  under  the  influences  of  the  Spirit,  opposed  to 
formal  saying  of  prayers.    Prayer  should  be  intent,  constant,  and  spiritual. 

19.  And  on  luy  behalf.  A  natural  and  beautiful  turning  of  the  thought  to  his  own  case.  The  full-armed 
Church,  moving  on  successfully,  should  pray  for  its  apostle,  who  was  now  a  prisoner. 

31.  Tychicus.  A  disciple  and  attendant  upon  the  apostle,  from  the  province  of  Asia  (see  Acts  20:  4;  Col. 
4:7;  2  Tim.  4:12;  Tit.  .3  :  12). 

24.  That  love  our  Lord  Jesu«  Christ  in  uncorruptness.  That  is,  whose  love  for  Christ  will  never 
decay. 

Tht  Argument  of  this  Chapter. —  "  As  children,  parents,  servant*,  and  masters,  be  kiad,  dutiful,  forbearing, 
and  fight  in  God's  armor  against  the  hosts  of  sin,   remembering  me  in  your  prayers." 

447 


THE   EPISTLE   OF  PAUL   THE  APOSTLE 


PHILIPPIANS. 


Tnis  Epistle  was  writlen  probably  in  the  year  62  (Meyer  thinks  63  or  64),  when  Paul  was  a  prisoner  at  Rome, 
after  Paul  had  three  times  visited  Philippi.  This,  then,  was  one  of  Paul's  latest  epistles.  For  I'aul's  lirst  \igit  to 
Philippi  and  its  interesting  incidents,  see  Acts  16:12-40.  Paul  had  just  received  from  the  Philippian  Christians,  by 
the  hands  of  Epaphroditus,  a  liberal  contribution  for  his  support  (chap.  2:25;  4:18);  and  he  sends  this  letter  by 
Epaphroditus  on  his  return. 


CHAPTER    I. 


3.  He  testifieth  tis  thankfulness  to  God,  and  his  love  toward  them,  for  the  fmits  of  their  faith,  and  fellowship  in 
his  sufferings,  9.  daily  praying  to  him  for  their  increase  in  grace :  12.  he  sheweth  what  good  the  faith  of 
Christ  had  received  by  his  troubles  at  Rome,  21.  and  how  ready  he  is  to  glorify  Christ  either  by  his  life 
or  death,  27.  exhorting  them  to  unity,  28.  and  to  fortitude  in  persecution. 


1  Paul  and  Timotheiis,  the  servants  of  Jesus 
Christ,  to  all  the  saints  in  Christ  Jesus  which  are 
at  Philippi,  with  the  bishops  and  deacons: 

2  Grace  be  unto  you,  and  peace,  from  God  our 
Father,  and  from  the  Lord  Jesus  Christ. 

3  I  thank  my  God  upon  every  remembrance  of 
you, 

4  Always  In  every  prayer  of  mine  for  you  all 
making  request  with  joy, 

5  For  your  fellowship  in  the  gospel  from  the 
first  day  until  now; 


Paul  and  Timothy,  ^  servants  of  Christ 
Jesus,  to  all  the  saints  in  Christ  Jesus 
, which  are  at  Philippi,  with  the  '^  bishops 
and  deacons:  Grace  to  you  and  peace 
from  God  our  Father  and  the  Lord  Jesus 
Christ. 

I  thank  my  God  upon  all  my  remem- 
brance of  you,  always  in  every  supplica- 
tion of  mine  on  behalf  of  you  all  making 
my  supplication  with  joy,  for  your  fellow- 
ship in  furtherance  of  the  gospel  from  the 


Gr.  bond-servants.    -  Or,  orerxeers. 


ARGUMENT  OF  THE   EPISTLE. 
Introduction,  1 : 1-8. 

1.  Be  steadfast  in  the  faith,  9-11. 

2.  Xot  discouraged  by  my  bonds,  12-27. 

3.  Nor  by  your  own  sufferings,  1 :  28-2: 4. 

4.  Imitating  Christ's  example,  5-18. 


5.  And  expecting  ray  messengers  and  myself  to  coma 
and  cheer  you,  19-30. 

6.  Beware  of  unspiritual  teachers,  3:1-4:1. 

7.  And  let  all  graces  abound  in  you,  2-9. 

8.  I  thank  you  for  your  gift.    Farewell,  10-23. 


1.  Timothy  was  joined  with  Paul  in  the  letters  to  the  Thessalonians,  and  the  second  letter  to  the  Corinthians, 
as  well  as  in  those  to  the  Colossians  and  Philemon.  For  his  life  and  character,  see  Acts  16  : 1-3 ;  Phil.  2  :  19-22 ;  2  Tim. 
1 :  5,  and  3  :  15.  Servants.  So  in  the  opening  of  the  Epistles  to  the  Romans  and  to  Titus.  So  James,  Peter  in  his 
Second  Epistle,  Jude  and  John  in  beginning  the  Revelation.  The  other  Pauline  Epistles  have  "apostle,"  except 
those  to  the  Thessalonians  and  Philemon.  Bishops  and  deacons.  No  presbyters  as  a  distinct  order.  The 
bishops  and  presbyters  were  the  same  (see  Acts  20  :  17,  28).  The  meaning  of  "  bishop  "  is  over.seer,  and  the  meaning 
of  "  deacon  "  is  servant.  The  bishop  or  elder  directed  affairs ;  and  the  de.icon  assisted  him,  doing  the  more  subordi- 
nate work.  This  seems  to  have  been  the  simple  government  of  each  apostolic  church.  The  apostles  and  prophets 
were  temporary,  having  supernatural  powers  for  the  crisis  of  the  Church's  founding. 

2.  Grace,  etc.  Paul's  peculiar  salut.ition,  with  which  he  begins  each  Epistle.  He  very  slightly  varies  it  iu  the 
two  Epistles  to  Timothy,  and  in  that  to  Titus.     John,  in  his  Second  Epistle,  has  a  closely  similar  salutation.  I 

3.  I  thank  my  God,  etc.  This  mention  of  remembrance  in  prayer  is  found  at  the  beginning  of  all  Paul's 
Epistles,  except  2d  Corinthians,  Galatians,  1st  Timothy,  and  Titus.  It  is  not  a  declaration  that  in  every  prayer  he 
remembered  them,  but  he  was  thankful  to  God  when  he  remembered  them,  and  joij/ulhj  prayed  for  them  when 
he  did  pray  for  them.  In  some  cases,  as  ii;  Romans,  there  is  a  hyperbole,  where  he  speaks  of  a  continual  mention  in 
his  prayers.     Such  language  cannot  be  misunderstood.     It  is  the  ordinary  style  of  speech  with  all. 

5.  From  the  first  day.  Twelve  years  before,  when  Paul  lirst  preached  the  gospel  at  Philippi,  and  Lydia 
and  the  jailer  accepted  it  (Acts  16:12-40). 

443 


Paul's  love  for 


PIIILIPPIANS,    I. 


the  Philippiana. 


6  Being  conficlent  of  this  very  thing,  that  he 
which  hath  begun  a  good  work  in  you  will  per- 
form (7  until  the  day  of  Jesus  Christ: 

7  Even  as  it  is  meet  for  me  to  think  this  of  you 
all,  because  I  have  you  in  my  heart;  inasnuich  as 
both  in  my  bonds,  and  in  the  defence  and  con- 
firmation of  the  gospel,  ye  all  are  partakers  of  my 
grace. 

8  For  God  is  my  record,  how  greatly  1  long  after 
you  all  in  the  bowels  of  Jesus  Christ. 

9  And  this  I  pray,  that  your  love  may  abound 
yet  more  and  more  in  knowledge  and  in  all  judg- 
ment; 

10  That  ye  may  approve  things  that  are  ex- 
cellent; that  ye  may  be  sincere  and  without  offence 
till  the  day  of  Christ; 

11  Being  tilled  with  the  fruits  of  righteousness, 
which  are  by  Jesus  Christ,  unto  the  glory  and 
praise  of  GoJ. 

12  But  I  would  ye  should  understand,  brethren, 
that  the  things  loh'ich  happened  unto  me  have 
fallen  out  rather  unto  the  furtherance  of  the 
gospel ; 

18  So  that  my  bonds  in  Christ  are  manifest  in 
all  the  palace,  and  in  all  other  places  ; 

14  And  many  of  the  brethren  in  the  Lord,  wax- 
ing confident  by  my  bonds,  are  much  more  bold  to 
speak  the  word  without  fear. 

15  Some  indeed  preach  Christ  even  of  envy  and 
strife;  and  some  also  of  good  will: 

10  The  one  preach  Christ  of  contention,  not 
sincerely,  supposing  to  add  affliction  to  my  bonds : 

17  But  the  other  of  love,  knowing  that  I  am  set 
for  the  defence  of  the  gospel. 


6  first  day  until  now ;  being  confident  of 
this  very  thing,  that  he  which  began  a 
good  work  in  you  will  perfect  it  until  the 

7  day  of  Jesus  Christ:  even  as  it  is  right 
for  me  to  be  thus  minded  on  behalf  of 
you  all,  because  '  I  have  you  in  my  heart, 
inasnuich  as,  both  in  my  bonds  and  in  the 
defence  and  confirmation  of  the  gospel, 
ye  all   are  partakers   with   me  of  grace. 

8  For  God  is  my  witness,  how  I  long  after 
you  all   in  the  tender  mercies  of  Christ 

9  Jesus.  And  this  I  pray,  that  your  love 
may  abound  yet  more  and  more  in  knowl- 

10  edge  and  all  discernment ;  so  that  ye  may 
2 approve  the  things  that  are  excellent; 
that  ye  may  be  sincere  and  void  of  offence 

11  unto  the  day  of  Christ ;  being  filled  with 
the  2  fruits  of  righteousness,  which  are 
through  Jesus  Christ,  unto  the  glory  and 
praise  of  God. 

12  Now  I  would  have  you  know,  brethren, 
that  the  things  which  happened  unto  me 
have  fallen  out  rather  unto  the  progress 

13  of  the  gospel ;  so  that  my  bonds  became 
manifest  in  Christ  ■*  throughout  the  whole 

14  praetorian  guard,  and  to  all  the  rest ;  and 
that  most  of  the  brethren  in  the  Lord, 
^  being  confident  through  my  bonds,  are 
more  abundantly  bold  to  speak  the  word 

15  of  God  without  fear.  Some  indeed  preach 
Christ  even  of  envy  and  strife;  and  some 

16  also  of  good  will :  the  one  do  it  of  love, 
knowing  that  I  am  set  for  the  defence  of 

17  the  gospel :  but  the  other  proclaim  Christ 


Or,  ye  have  me  in  your  heart. 


Or,  prove  the  things  that  differ.    »  Qv.  fruit. 
5  Gr.  trusting  in  my  bonds. 


Gr.  in  the  lohole  Prcetorium. 


6.  Perfect  it.  Perform  it  unto  completion.  The  day  of  Jesus  Christ.  The  day  when  Christ  shall  come 
again  to  judgment  (1  Cor.  1:8;  5:5;  2  Cor.  1:14;  Phil.  1:10;  2:16;  1  These.  5:2;  2Thee8.  2:2;  2  Pet.  3 :  10,  12 ; 
I!,ev.6:17). 

7.  Read  the  verse  thus  :  "  Even  as  it  is  right  for  me  to  be  thus  minded  on  behalf  of  you  all,  because  I  have  you 
in  ray  heart  as  (both  in  my  bonds  and  in  the  defence  and  confirmation  of  the  gospel)  being,  all  of  you,  my  fellow- 
partakers  of  grace."  That  he  simply  had  them  in  his  heart  was  not  reason  sufiicient  for  his  good  hope  concerning 
them,  but  that  he  had  them  in  his  heart  as  fellow-partakers  of  grace.  They  had  suffered ;  and  they  had  defended, 
and  confirmed  the  gospel,  and  were  in  full  sympathy  with  the  apostle. 

8.  In  the  tender  mercies  of  Christ  Jesus.  Rather,  "in  the  affections  of  Christ  Jesus."  With  the  heart 
of  Jesus  Christ.     With  a  love  like  his,  and  enkindled  by  him. 

9.  Your  love  for  Christ  and  the  gospel. 

10.  That  ye  may  approve  the  things  that  are  excellent;  I.e.,  by  the  acquired  knowledge  and'  dis- 
criminating judgment  (see  Rom.  2:18).  Sincere.  The  Latin  sincerus,  but  the  English  "pure."  The  apostle 
wishes  them  to  increase  their  holy  love  through  spiritual  knowledge,  so  that  they  may  be  pure  from  stains,  and  free 
from  error  at  the  judgment.  "Sincere"  in  English  is  too  narrow  a  word.  It  means  pure  only  in  motive;  while 
the  Greek  word  here  means  purity  in  motive,  thought,  purpose,  and  conduct.  The  "  void  of  offence  "  is  a  supple- 
mentary synonymc,  perhaps  looking  more  to  the  outward  life  than  the  former  word. 

11.  The  fruits  of  our  righteousness,  like  the  righteousness  itself,  are  through  Christ.  The  blessed  results  of 
holiness  in  the  heart  are  alluded  to,  none  of  which  the  godly  soul  would  attribute  to  his  own  power,  but  to  the  grace 
of  Christ. 

12.  Tlie  things  which  happened  unto  me.  Simply,  "  my  affairs,"  or  "  my  matters."  Rather  than 
otherwise,  as  might  have  been  anticipated  by  some. 

13.  Tliroughout  the  whole  iirtetorian  guard.  It  may  mean  this,  or  "  throughout  the  whole  praetorium." 
It  may  refer  to  the  place,  or  to  the  body  of  troops.-  Paul  was  not  confined  in  the  Castra  Praetoriana  without  the  city; 
but  praetorian  troops  may  have  been  used  constantly  for  his  guard,  and  so  the  gospel  may  have  been  diffused  among 
the  whole  body.  Some  think  there  was  a  small  establishment  near  the  imperial  palace,  also  called  prcetorium  (com- 
pare chap.  4:22).  The  praetorian  troops  were  the  body-guards  of  the  emperor.  They  finally  became  emperor- 
makers. 

14.  Being  confident  through  my  bonds.  By  seeing  the  comparatively  light  character  of  ray  imprison- 
ment (see  Acts  28  :  30).  Paul  was  probably  very  kindly  treated  during  his  first  imprisonment  at  Rome,  when  he 
wrote  this  Epistle.  The  confidence  through  his  bonds  may,  however,  be  confidence  inspired  by  seeing  his  con- 
stancy. 

15.  Of  envy  and  strife.  The  proclamation  of  Christ  made  on  account  of  envy  and  strife  must  have  been 
the  preaching  of  Paul's  opposers,  the  Judaizers,  who  sought  to  turn  the  Roman  Christians,  even  those  in  the  precincts 
of  the  court,  from  the  simplicity  which  Paul  taught.  They  were  not  afraid  of  arrest  by  the  authorities,  so  intent 
were  they  on  overthrowing  Paul's  influence.  It  is  probable,  that,  as  yet,  nothing  like  a  persecuting  feeling  towai-d 
Christians  had  arisen  at  Rome. 

449 


Paul  ready  to  glorify  Christ 


nil  LI  PPT  A  XS,    T. 


either  by  his  life  or  death, 


18  AVliat  then?  notwithstanding,  every  way, 
whether  in  pretence,  or  in  truth,  Christ  is 
preached ;  and  I  therein  do  rejoice,  yea,  and  will 
rejoice. 

19  For  I  know  that  this  shall  turn  to  my  salva- 
tion through  your  prayer,  and  the  supply  of  the 
Spirit  of  Jesus  Christ, 

20  According  to  my  earnest  expectation  and  my 
hope,  that  in  nothing  I  shall  be  ashamed,  but  that 
with  all  boldness,  as  always,  .so  now  also  Christ 
shall  be  magnified  in  my  body,  whether  it  he  by 
life,  or  by  death. 

21  For  to  me  to  live  is  Christ,  and  to  die  is  gain. 

22  But  if  I  live  in  the  flesh,  this  /s-  the  fruit  of 
my  labour:  yet  what  I  shall  choose  I  wot  not. 

2.3  For  I  am  in  a  strait  betwixt  two,  having  a 
desire  to  depart,  and  to  be  with  Christ;  which  is 
far  better : 

24  Nevertheless  to  abide  in  the  flesh  is  more 
needful  for  you. 

25  And  having  this  confidence,  I  know  that  I 
shall  abide  and  continue  with  you  all  for  your 
furtherance  and  joy  of  faith ; 

26  That  your  rejoicing  may  be  more  abundant 
in  .Jesus  Christ  for  me  by  my  coming  to  you  again. 

27  Only  let  your  conversation  be  as  it  becometh 
the  gospel  of  Christ:  that  whether  I  come  and  see 
you,  or  else  be  absent,  I  may  hear  of  your  affairs, 
that  ye  stand  fast  in  one  spirit,  with  one  mind 
striving  together  for  the  faith  of  the  gospel; 

28  And  in  nothing  terrified  by  your  adversaries: 
which  is  to  them  an  evident  token  of  perdition, 
but  to  you  of  salvation,  and  that  of  God. 

29  For  unto  you  it  is  given  in  the  behalf  of 
Christ,  not  only  to  believe  on  him,  but  also  to 
suffer  for  his  sake ; 

30  Having  the  same  conflict  which  ye  saw  in 
me,  and  now  hear  to  he  in  me. 


of  faction,  not  sincerely,  thinking  to  raise 

18  up  affliction  for  me  in  my  bonds.  What 
then  ?  only  tliat  in  every  way,  whether  in 
pretence  or  in  truth,  Christ  is  proclaimed; 
and  therein  I  rejoice,  yea,  and  will  rejoice. 

19  For  I  know  that  this  shall  turn  to  my 
salvation,  through  your  supplication  and 
the  supply  of  the  Sjiirit  of  Jesus  Christ, 

20  according  to  my  earnest  expectation  and 
hope,  tliat  in  nothing  shall  1  l)e  put  to 
shame,  but  that  with  all  boldness,  as 
always,  .so  now  also  Christ  shall  be  magni- 
fied in  my  body,   whether  by  life,  or  by 

21  death.     For  to  me  to  live  is  Chiist.  and  to 

22  die  is  gain.  ^  But  if  to  live  in  the  flesh, 
—  if  this  is  the  fruit  of  my  work,  then 

23  2  what  I  shall  choose  ^i  wot  not.  But  I 
am  in  a  strait  betwixt  the  two,  having  the 
desire  to  depart  and  be  with  Christ;  for  tt 

24  is  very  far  better:   yet  to   abide   in   the 

25  flesh  is  more  needful  for  your  sake.  And 
having  this  confidence,  I  know  that  I  shall 
abide,  yea,   and  abide  with  you  all,  for 

26  your  progress  and  joy  *  in  the  faith  ;  that 
your  glorying  may  abound  in  Christ  Jesus 
in  me  through  my  presence  with  you  again. 

27  Only  ^  let  your  manner  of  life  be  worthy 
of  the  gospel  of  Christ:  that,  whether  I 
come  and  see  you  or  be  absent.  I  may  hear 
of  your  state,  that  ye  stand  fast  in  one 
spirit,  with  one  soul  striving  ^  for  the  faith 

28  of  the  gospel;  and  in  nothing  affrighted 
by  the  adversaries :  which  is  for  them  aA 
evident  token  of  perdition,  but  of  your 

29  salvation,  and  that  from  God  ;  because  to 
you  it  hath  been  granted  in  the  behalf  of 
Christ,  not  only  to  believe  on  him,  but 

30  also  to  suffer  in  his  behalf:  having  the 
same  conflict  which  ye  saw  in  me,  and 
now  hear  to  be  in  me. 


Or,  But  if  to  live  in  the  flenh  be  ray  lot,  thin  is  the  fruit  of  my  work  :  and  what  I  shall  choose  I  wot  not. 
ichat  shall  I  choose  f  '  Or,  /  do  not  make  known.  *  Or,  of  faith.  5  Gr.  behave  as  citizens  toorthily. 
xDith. 


Or, 

Gr. 


18.  In  pretence.  Rather,  "  as  a  pretext."  It  was  not  that  they  pretended  to  preach  Christ,  for  they  did 
preach  him ;  but  they  preached  Christ  as  a  pretext,  their  object  being  to  destroy  Paul's  influence. 

19.  This  shall  turn  to  my  salvation.  This  is  a  quotation  from  .Job  13:16,  according  to  the  Seventy.  Job 
argues  that  hypocrites,  who,  with  the  pretext  of  preaching  the  truth,  attack  hira,  only  strengthen  his  cause.  Paul 
quotes  .Job  under  like  circumstances.  Salvation  has  here  its  lower  signification  of  "benefit"  or  "well-being" 
(Acts  27:34),  or  it  may  be  here  "  deliverance"  (.\ct8  7:25). 

23.  This  elliptical  passage,  which  has  received  so  many  interpretations,  seems  to  mean  ("  But  if  life  in  the  flesh 
be  my  lot,  I  value  this  simply  for  the  fruit  of  my  labor),  and  what  I  shall  choose,  I  do  not  know."  The  "  yet  "  of 
the  Old  Version,  and  the  "  then  "  of  the  New  Version,  have  no  warrant  in  the  Greek.  The  21st  and  last  part  of  the 
22d  verse  run  together,  — "  to  me  to  live  is  Christ,  and  to  die  is  gain;  and  what  I  shall  choose,  I  do  not  know,"  — 
the  elliptical  passage  being  a  compressed  parenthesis. 

24.  To  abide.  Rather,  "  to  abide  still."  The  "abide"  here,  and  twice  in  the  next  verse,  is  not  the  same 
word,  but  in  each  case  a  different  word  ;  though  the  difference  is  caused  by  prepositional  prefixes.  The  first  means 
to  continue,  the  second  to  abide,  and  the  third  to  stand  by. 

28.  That  your  joy  in  Christ  as  your  Redeemer  may  receive  a  new  impulse  through  me  when  I  again  visit  you 
(compare  chap.  3:3). 

27.  Let  your  manner  of  life  as  a  citizen.  If  we  could  make  a  verb,  "citizen  it."  The  same  verb  is  used 
in  Acts  23  : 1,  where  it  is  translated,  "  I  have  lived ;  "  and  the  noun  is  found  in  this  Epistle  (chap.  3 :  20),  where  it  is 
translated,  "citizenship."  Striving  for  the  faith  of  the  gospel.  "Striving  together  with  the  faith  of  the 
gospel."  The  faith  of  the  gospel  was  the  power  in  and  with  which  they  could  successfully  contend  against  their 
adversaries.  In  no  case  is  "  faith  "  to  be  taken  objectively  as  a  system  of  doctrine.  That  is  a  later  use  of  the 
word. 

28.  Which  freedom  from  fear  ig  for  them  an  evident  token,  etc.    It  shows  the  divine  presence. 

29.  Suffering  for  Christ  is  a  higher  privilege  than  faith  in  him.  Suffering  for  him  makes  him  known  in  his 
supporting  grace. 

30.  Conflict  with  the  hostile  and  persecuting  world. 

The  Argument  of  this  CAap^fr. —  "  In  my  deep  affection  for  you,  I  pray  for  your  growth  in  spiritual  life.  I 
would  have  you  know  that  ray  apparent  adversity  is  for  the  advancement  of  the  gospel  of  Christ,  whom  to  serve  is 
my  highest  joy.    Be  faithful  to  your  profession,  glorifying  Christ  through  your  trials." 

450 


Exhortation  to 


PIIILIPPIANS,    II. 


unity  and  love. 


CHAPTER    II. 

1.  He  exhortefh  them  to  unity,  and  to  all  humbleness  of  mind,  by  the  example  of  Christ's  humility  and  exalta- 
tion ;  12.  to  a  careful  proceeding  in  the  way  of  salvation,  that  they  be  as  lights  to  the  wicked  world,  16.  and 
comforts  to  him  their  apostle,  who  is  now  ready  to  be  offered  up  to  God.  19.  He  hopeth  to  send  Timothy  to 
them,  whom  he  greatly  commendeth,  25.  as  Epaphroditus  also,  whom  he  presently  sendeth  to  them. 


1  If  there  he  therefore  any  consolation  In  Christ, 
if  any  comfort  of  love,  if  any  fellowship  of  the 
Spirit,  if  any  bowels  and  mercies, 

2  Fulfil  ye  my  joy,  that  ye  be  likeminded,  hav- 
ing the  same  love,  being  of  one  accord,  of  one 
mind. 

3  Let  nothing  be  done  through  strife  or  vain- 
glory; but  in  lowliness  of  mind  let  each  esteem 
other  better  than  themselves. 

4  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  others. 

5  Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus: 

6  AVho,  being  in  the  form  of  God,  thought  it 
not  robbery  to  be  equal  with  God: 

7  But  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was  made  in 
the  likeness  of  men : 

8  And  being  found  in  fashion  as  a  man,  he 
humbled  himself,  and  became  obedient  unto  death, 
even  the  death  of  the  cross. 

9  Wherefore  God  also  hath  highly  exalted  him, 
and  given  him  a  name  which  is  above  every  name; 

10  That  at  the  name  of  Jesus  every  knee  should 
bow,  of  things  in  heaven,  and  things  in  earth,  and 
things  under  the  earth; 

11  And  that  every  tongue  should  confess  that 
Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father. 

12  AVherefore,  my  beloved,  as  ye  have  always 
obeyed,  not  as  in  my  presence  only,  but  now  much 
more  in  my  absence,  work  out  your  own  salvation 
with  fear  and  trembling. 

18  For  it  is  God  which  worketh  in  you  both  to 
will  and  to  do  of  his  good  pleasure. 

14  Do  all  things  without  murmurings  and  dis- 
putings : 


If  there  is  therefore  any  comfort  in 
Christ,  if  any  consolation  of  love,  if  any 
fellowship  of  the  Spirit,  if  any  tender 
mercies  and  compassions,  fulfil  ye  my  joy, 
tliat  ye  be  of  the  same  mind,  having  the 
same  love,  being  of  one  accord,  ^  of  one 
mind;  doing  nothing  through  faction  or 
through  vainglory,  but  in  lowliness  of 
mind  each  counting  other  better  than 
himself;  not  looking  each  of  you  to  his 
own  things,  but  each  of  you  also  to  the 
things  of  others.  Have  this  mind  in  you, 
which  was  also  in  Christ  Jesus :    who, 

2  being  in  the  form  of  God,  counted  it  not 

3  a  prize  to  be  on  an  equality  with  God, 
but  emptied  himself,  taking  the  form  of  a 
*  servant,  ^  being  made  in  the  likeness  of 
men ;  and  being  found  in  fashion  as  a 
man,  he  humbled  himself,  becoming  obe- 
dient even  unto  death,  yea,  the  death  of 
the  cross.  Wherefore  also  God  highly 
exalted  him,  and  gave  unto  him  the  name 
which  is  above  every  name;  that  in  the 
name  of  Jesus  every  knee  should  bow,  of 
things  in  heaven  and  things  on  earth  and 
^things  under  the  earth,  and  that  every 
tongue  should  confess  that  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father. 

So  then,  my  beloved,  even  as  ye  have 
always  obeyed,  not  "as  in  my  presence 
only,  but  now  nmch  more  in  my  absence, 
work  out  your  own  salvation  with  fear 
and  trembling ;  for  it  is  God  which  work- 
eth in  you  both  to  will  and  to  work,  for 
his  good  pleasure.  Do  all  things  without 
murmurings  and  disputings  ;  that  ye  may 
be    blameless   and   harmless,  children   of 


I  Some  ancient  authorities  read  of  the  same  niiml.    -  Gr.  being  originally.    ^  Gr.  a  thing  to  be  gruxped.    ^  Gr. 
bond-servant.    ^  Gr.  becoming  in.    «  Or,  tilings  of  the  world  below.    '  Some  ancient  authorities  omit  as. 

1,  2.  These  verses  may  be  tlius  freely  rendered.  "If,  therefore,  tliere  be  any  encouragement  in  Clirist,  if  any 
loving  comfort,  if  any  spiritual  communion,  if  any  compassionate  affection  between  us,  till  up  my  joy,  that  ye  have 
union  of  spirit,  mutual  love,  and  singleness  of  purpose."  All  this  belongs  to  the  preceding  context.  Paul  exhorts 
them  to  Christian  harmony  in  the  midst  of  adversaries  who  would  rend  them  asunder. 

4.  Not  lookiii!?.  The  "  also  "  shows  that  this  is  for  "  not  looliiug  only."  The  look  is,  of  course,  the  look  of 
interest  and  complacency. 

6,  7,  8.  "  Who,  being  really  from  the  first  in  God-form,  did  not  consider  the  being  equal  to  God  a  prey  (that 
is,  to  be  held  fast),  but  emptied  himself,  seizing  a  slave-form,  coming  to  be  iu  man's  likeness,  and,  having  been 
formed  as  man,  humbled  himself,  becoming  obedient  as  far  as  death,  yea,  death  of  the  cross."  The  "  God-form "' 
cannot  be  the  "  being  equal  with  God."  The  God-form  must  be  the  appearance  of  Christ  from  the  beginning,  of 
course  to  spiritual  beings,  or  to  such  prophets  as  Isaiah  (Isa.  6:1;  compare  .John  1'2:41)  on  special  theophaiVic 
occasions.  The  contents  of  that  "form"  was  the  "being  equal  with  God."  Of  this  content  ha  emptied  himself. 
Instead  of  grasping  the  God-equality,  and  not  letting  it  go,  he  grasped  the  slave-form,  and  with  it  the  likeness  and 
fashion  of  a  man.  He  so  abandoned  the  God-equality,  that  he  could  say,  "My  Father  is  greater  than  I"  (John 
14:28).    The  whole  is  given  as  an  example  of  self-abneg.ation  for  the  good  of  others. 

lO.  The  name  of  Jesus.     The  name  of  the  humiliation. 

13.  "Work  out.  "  Accomplish,"  "  achieve,"  or  "  acquire."  The  salmtion,  which  they  are  enjoined  to  achieve, 
is  the  salvation  of  the  soul  through  Christ.  The  achievement  is  in  the  humble  (with  fear  and  trembling)  use  of  the 
means.  They  were  already  saved;  but  the  salvation,  in  its  fulness  of  experience  and  glory,  was  yet  to  be  acquired. 
Paul  eertainly  does  not  tell  a  sinner  to  save  himself. 

1.3.  The  encouragement  of  such  labor  is,  that  God  is  co-worker  in  their  will  and  efBcient  activity.  There  is  the 
divine  element  of  strength  to  rest  upon.  The  achievement  of  their  salvation  was  to  be  in  the  cultivation  of  a  loving 
spirit.  For  his  good  pleasure.  God's  good  pleasure  is  not  an  arbitrary  impulse,  but  a  righteous  and  true 
activity. 

451 


Paul  hopeth  to  send  Timothy  to  them,  rillLIPPIANS,     II. 


whom  he  greatly  commendeth. 


15  That  ye  may  be  blameless  ami  harmless,  the 
sous  of  God,  without  rebuke,  in  the  midst  of  a 
crooked  and  perverse  nation,  among  whom  ye 
shine  as  lights  in  the  world; 

16  Holdnig  forth  the  word  of  life;  that  I  may 
rejoice  in  the  day  of  Christ,  that  I  have  not  run 
in  vain,  neither  laboured  in  vain. 

17  Yea,  and  if  I  be  offered  upon  the  sacrifice  and 
service  of  your  faith,  I  joy,  and  rejoice  with  you  all. 

IS  For  the  same  cause  also  do  ye  joy,  and  rejoice 
with  me. 

19  But  I  trust  in  the  Lord  Jesus  to  send  Timo- 
theus  shortly  unto  you,  that  I  also  may  be  of  good 
comfort,  when  I  know  your  state. 

20  For  I  have  no  man  likeminded,  who  will 
naturally  care  for  your  state. 

21  For  all  seek  their  own,  not  the  things  which 
are  Jesus  Christ's. 

22  But  ye  know  the  proof  of  him,  that,  as  a 
son  with  the  father,  he  hath  served  with  me  in 
the  gospel. 

23  Him  therefore  I  hope  to  send  presently,  so 
soon  as  I  shall  see  how  it  will  go  with  me. 

24  But  I  trust  in  the  Lord  that  I  also  myself 
shall  come  shortly. 

2o  Yet  I  supposed  it  necessary  to  send  to  you 
Epapliroditus,  my  brother,  and  companion  in 
labour,  and  fellowsoldier,  but  your  messenger, 
and  he  that  ministered  to  my  wants. 

26  For  he  longed  after  you  all,  and  was  full  of 
heaviness,  because  that  ye  had  heard  that  he  had 
been  sick. 

27  For  indeed  he  was  sick  nigh  unto  death :  but 
God  had  mercy  on  him ;  and  not  on  liim  only,  but 
on  me  also,  lest  I  should  have  sorrow  upon  sorrow. 

28  I  sent  him  thei-efore  the  more  carefully,  that, 
when  ye  see  him  again,  ye  may  rejoice,  and  that 
I  may  be  the  less  sorrowful. 

29  Receive  him  therefore  in  the  Lord  with  all 
gladness;  and  hold  such  in  reputation: 

30  Because  for  the  work  of  Christ  he  was  nigh 
imto  death,  not  regarding  his  life,  to  supply  your 
lack  of  service  toward  me. 


28 


God  without  blemish  in  the  midst  of  a 
crooked  and  perverse  generation,  among 
whom  ye  are  seen  as  i  lights  in  the  world, 
holding  forth  the  word  of  life  ;  that  I 
may  have  whei-eof  to  glory  in  the  day  of 
Christ,  that  I  did  not  run  in  vain  neither 
labour  in  vain.  Y^ea,  and  if  I  am  ^  oii'ered 
upon  the  sacrifice  and  service  of  your  faith, 
I  joy,  and  rejoice  with  you  all :  and  in  the 
same  manner  do  ye  also  joy,  and  rejoice 
with  me. 

But  I  hope  in  the  Lord  Jesus  to  send 
Timothy  shortly  unto  you,  that  I  also  may 
be  of  good  comfort,  when  I  know  your 
state.  For  I  have  no  man  like-minded, 
who  will  care  ^  truly  for  your  state.  For 
they  all  seek  their  own,  not  the  things  of 
Jesus  Christ.  But  ye  know  the  proof 
of  him,  that,  as  a  child  serveth  a  father, 
so  he  served  with  me  in  furtherance  of 
the  gospel.  Him  therefore  I  hope  to  send 
forthwith,  so  soon  as  I  shall  see  how  it 
will  go  with  me :  but  I  trust  in  the  Lord 
that  I  myself  also  shall  come  shortly. 
But  I  counted  it  necessary  to  send  to  you 
Epaplnoilitiis,  my  brother  and  fellow- 
worker  and  fellow-soldier,  and  your  ■*  mes- 
senger and  minister  to  my  need  ;  since  he 
longed  ^  after  you  all,  and  was  sore  trou- 
bled, because  ye  had  heard  that  he  was 
sick:  for  indeed  he  was  sick  nigh  unto 
death:  but  God  had  mercy  on  him;  and 
not  on  him  only,  but  on  me  also,  that 
I  might  not  have  sorrow  upon  sorrow.  I 
have  sent  him  therefore  the  more  dili- 
gently, that,  when  ye  see  him  again,  ye 
may  rejoice,  and  that  I  may  be  "the  less 
sorrowful.  Receive  him  therefore  in  the 
Lord  with  all  joy;  and  hold  such  in 
honour :  because  for  the  work  of  '^  Christ 
he  came  nigh  imto  death,  hazarding  his 
life  to  supply  that  which  was  lacking  in 
your  service  toward  me. 


^  Gr.  luminaries.    ^  Gr.  poured  out  as  a  drink-offering,    s  Gr.  genuinely.    *  Gr.  apostle.    ''  Many  aucient  authori- 
ties read  to  see  you  all.    "  Many  ancient  auttiorities  read  the  Lord. 

15.  Without  blemish  in  the  midst  of  a  crooked  and  perverse  generation.  In  Deut.  32:5  (Septua- 
gint),  we  read,  "blemished  children,  a  crooked  and  perverse  generation."  The  apo-stle  uses  this  language  with  the 
needed  alteration.     L,ig1its.     Luminaries.     Stars.     Holding  forth.     Presenting.     Offering. 

16.  The  day  of  Christ.  The  day  in  which  Christ  comes  to  judgment.  Kun  — Labour.  Two  figures  com- 
bined,—  one  from  the  arena,  and  the  otlier  from  agriculture. 

17.  Yea,  and  if.  But  if,  instead  of  laboring  in  vain,  I  am  even  poured  out,  etc.  Ofl'ei-ed.  The  margin  gives 
the  true  meaning;  "If  I  be  poured  out  as  a  drink-offering  upon  your  sacritice,  served  by  your  faith."  They  are 
represented  as  offering  a  sacritice,  and  he  as  being  poured  out  on  it  as  a  libation.  Their  sacrifice  is  also  called  the 
service  of  their  faith;  that  is,  it  is  the  life  which  commits  itself  to  Christ  as  the  giver  of  pardon  and  holiness.  I'aul 
is  glad  to  be  identified  with  that  life,  as  a  libation  is  identified  with  a  sacritice. 

18.  And  in  the  same  manner  be  ye  poured  out  on  my  sacrifice,  and  also  joy  and  rejoice  with  me.  This 
seems  to  be  the  force  of  "  in  the  same  manner."    The  figure  is  used  to  represent  a  thorough  mutual  interest. 

19.  Timothy.  See  on  chap.  1 : 1.  In  the  I>ord  Jesu«.  By  his  grace.  I  also.  The  I^hilippians  would  be 
comforted  by  hearing  of  Paul's  state  through  Epaphroditus,  who  was  to  carry  the  Epistle  to  Philippi;  while  Paul 
also  would  be  comforted  by  hearing  of  the  state  of  the  Philippian  church  through  Timothy,  who  would  return  to 
Paul  with  tidings,  Epaphroditus  remaining  at  Philippi.  Paul  here  speaks  of  Timothy  separately  from  himself, 
although  Timothy  took  part  with  him  in  the  salutation  at  the  beginning  of  the  Epistle. 

21).  Truly.     Rather,  "  sincerely,"  "  with  genuine  affection." 

21.  This  verse  must  not  be  pressed  to  a  literal  interpretation.  With  proper  allowance  for  a  lawful  hyperbole,  it 
means,  "  for  most  Christians  seek  their  own  more  than  the  things  of  Jesus  Christ." 

24.  In  the  Lord.    See  on  verse  19. 

2.5.  Kpaphroditus.  See  at  the  beginning  of  this  Epistle.  Paul,  it  seems,  would  have  been  glad  to  keep 
Epaphroditus  with  him;  but,  owing  to  his  longing  for  his  friends  at  Philippi  (which  was  probably  his  lumu'),  he 
sent  him  back.  Fellow-worker  and  fellow-soldier.  Probably  at  Rome  then.  Messenger.  I.iierally, 
"  apostle."  Qualified  by  "  your,"  so  that  it  means  only  "  messenger,"  or  "  ambassador."  3Iinister  to  my  ne«'«l. 
Compare  chap.  4  :  18. 

27.  The  raising  of  the  sick  is  a  mercy  of  God.  It  is  the  stay  of  grief,  for  the  way  to  heaven  is  through  a  region 
of  grief.     It  is  the  greater  mercy  that  takes  the  soul  to  hjaven,  but  our  weak  faith  too  often  forgets  this. 

30.  That  which  was  lacking  in  your  service.     Not  that  the  I'hilippiaus  were  wanting  in  their  kiuduess, 

152 


Paul  giveth  up 


PIIILTPPIANS,    TIL 


all  for  Christ. 


but  that  the  part  which  they,  in  the  nature  of  things,  could  not  perform  (namely,  the  carrying  of  their  offering  to 
Paul  in  person),  Epaphroditus  did.  So,  in  Col.  1  .■24,  I'aul  says  he  filled  up  that  which  was  lacking  of  the  afflictions  of 
Christ,  meaning,  not  that  he  could  add  to  the  expiatory  worli  of  Christ,  but  that  the  sufferings  necessary  to  the  spread 
of  thi;  gospel  (which,  in  the  nature  of  the  case,  Christ  could  not  assume)  he  was  enduring  (compare  1  Cor.  1(3 :  17  in 
connection  with  2  Cor.  9  :2). 

The  Argument  of  this  Chapter.  —  "  ]?e  united  in  love,  imitating  the  self-al)negation  of  our  Lord,  encouraged  by 
the  facts  that  ye  are  God's  children,  and  he  is  your  constant  help.  Let  your  light  appear  to  others,  and  be  in  full 
union  with  me.  I  send  both  Timothy  and  Epaphroditus  to  you,  —  the  latter  with  my  letter,  the  former  to  bring  me 
word  of  your  state." 


CHAPTER    III. 

1,  He  warneth  them  to  beware  of  the  false  teachers  of  the  circnmcision,  4.  shewing  that  himself  hath  greater 
cause  than  they  to  trust  in  the  righteousness  of  the  law  !  7.  which  notwithstanding  he  counteth  as  dung  and 
loss,  to  gain  Christ  and  his  righteousness,  12,  therein  acknowledging  his  own  imperfection.  15.  He  exhorteth 
them  to  be  thus  minded,  17.  and  to  imitate  him,  18.  and  to  decline  the  ways  of  carnal  Christians. 


1  FiXAi>LY,  my  brethren,  rejoice  in  the  Lord. 
To  write  the  same  things  to  you,  to  me  indeed  is 
not  grievous,  but  for  you  it  is  safe. 

2  Beware  of  dogs,  beware  of  evil  workers,  be- 
ware of  the  concision. 

3  For  we  are  the  circumcision,  which  worship 
God  in  the  spirit,  and  rejoice  in  Christ  Jesus,  and 
have  no  confidence  In  the  flesh. 

4  Though  I  might  also  have  confidence  in  the 
flesh.  If  any  other  man  thinketh  that  he  hath 
whereof  lie  might  trust  in  the  flesh,  I  more : 

b  Circumcised  the  eighth  day,  of  the  stock  of 
Israel,  of  the  tribe  of  Benjamin,  an  Hebrew  of  the 
Hebrews;  as  touching  the  law,  a  Pharisee; 

6  Concerning  zeal,  persecuting  the  church  ; 
touching  the  righteousness  which  is  in  the  law, 
blameless. 

7  But  what  things  were  gain  to  me,  those  I 
counted  loss  for  Christ. 

8  Yea  doubtless,  and  I  count  all  things  hut  loss 
^or   the   excellency   of    the  knowledge  of   Christ 

Jesus  my  Lord:  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do' count  them  but  dung, 
that  I  may  win  Christ, 

9  And  be  found  in  him,  not  having  mine  own 
righteousness,  which  is  of  the  law,  but  that  which 
is"  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith : 

10  That  I  may  know  him,  and  the  power  of  liis 
resurrection,  and  the  fellowship  of  his  sufferings, 
being  made  conformable  unto  his  death; 


1  FiXAi.i-Y,  my  brethren,  ^  rejoice  in  the 
Lord.  To  write  the  same  things  to  you, 
to  me  indeed  is  not  irksome,  but  for  you 

2  it  is  safe.  Beware  of  the  dogs,  beware  of 
the  evil  workers,  beware  of  the  concision : 

3  for  we  are  the  circumcision,  who  worship 
by  the  Spirit  of  God,  and  glory  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh  : 

4  though  I  myself  might  have  confidence 
even  in  the  flesh:  if  any  other  man 
2  thinketh  to  have  confidence  in  the  flesh, 

5  I  yet  more :  circumcised  the  eighth  day, 
of  the  stock  of  Israel,  of  the  tribe  of 
Benjamin,    a    Hebrew    of   Hebrews;     as 

6  touching  the  law,  a  Pharisee  ;  as  touching 
zeal,  persecuting  the  church;  as  touch- 
ing the  righteousness  which  is  in  the  law, 

7  found  blameless.  Howbeit  what  things 
were  ^  gain  to  me,  these  have  I  counted 

8  loss  for  Christ.  Yea  verily,  and  I  count 
all  things  to  be  loss  for  the  excellency  of 
the  knowledge  of  Christ  Jesus  my  Lord : 
for  whom  I  suffered  the  loss  of  all  things, 
and  do  count  them  but  ■*  dung,  that  I  may 

9  gain  Christ,  and  be  found  in  him,  ^  not 
having  a  righteousness  of  mine  own,  even 
that  which  is  of  the  law,  but  that  which 
is  through  faith  in  Christ,  the  righteous- 

10  ness  which  is  of  God  "^  by  faith :  that  I  may 
know  him,  and  the  power  of  his  resurrec- 
tion, and  the  fellowship  of  his  sufferings. 


1  Or,  farewell.    ^  Or,  seemeth.    ^  Or.  gains.    *  Or,  refuse.    °  Or,  not  having  as  my  righteousness  that  lohich  is  of 

the  /am.     8  Or.  -upon.     . 

1.  The  same  things.  Some  suppose  a  former  letter,  in  which  Paul  had  warned  the  Philippians  against  evil 
teachers.    There  seems  to  be  no  other  way  to  explain  this  phrase. 

2.  The  dogs.  See  on  Matt.  15 :  26.  Compare  Rev.  22  :  15.  Concision.  The  play  upon  the  words  is  retained 
in  the  English,  but  the  meaning  is  thereby  obscured.  The  word  translated  "  concision  "  means  "  cutting."  The 
•whole  passage  is,  "  Beware  of  those  with  whom  circumcision  is  a  mere  cutting  in  the  flesh,  and  has  no  spiritual  con- 
nection ;  for  such  are  the  Judaizing  teachers  :  but  we,  who  see  in  Christ  the  end  of  the  Jewish  ritual,  regard  circum- 
cision in  its  true  signification  "  (compare  Rom.  2  :  29).     The  dogs,  and  evil  workers,  and  concision,  are  all  one. 

4.  Even  in  the  flesh,  if  that  were  the  ground  of  true  confidence. 

5.  A  Hebrew  of  Hebre^vs.     Sprung  from  Hebrew  ancestors  only.     Pliarisee.     Matt.  .3  :  7. 

6.  The  righteousness  which  is  in  tlie  law.  The  external  performance  both  of  the  moral  and  ceremonial 
laws  (compare  Luke  1 :  6,  Matt.  19  :  20,  Acts  2.3  :  1). 

8.  For  tlie  excellency.      That  is,  "  on  account  of  the  excellency."    Dting.      Rather,  "  offal,"  or  "  refuse." 

9.  Christ's  righteousness  is  put  on  by  faith,  and  is  perfect  before  God.  Man's  righteousness  (verse  6)  is  put  on 
by  pride,  and  is  perfect  only  before  man. 

10.  11.  That  I  may  know  Christ  by  feeling  in  myself  the  power  of  his  resurrection  in  raising  me  to  a  new  and 
heavenly  life  (Eph.  1:  19-2:  h),  and  by  having  a  participation  through  faith  in  his  expiatory  sufferings,  being  con- 
formed in  all  my  soul's  experience  to  the  full  meaning  of  his  death,  if  by  any  means  I  may  reach  the  thorough  resur- 
rection from  the  old  and  sinful  life,  the  complete  renewal  of  my  being  (compare  Rom.  6:  .5;  8:  17;  2  Cor.  4;  10;  Col. 
2:  12;  2  Tim.  2:  12;  1  Pet.  4:  13).  The  word  for  "  resurrection  "  in  verse  11  is  a  different  one  from  that  in  verse  10 
(which  is  the  usual  word),  and  means  a  thorough,  or  complete,  resurrection;  hence,  it  cannot  refer  to  a  bodily  resur- 

453 


Paul  exhorteth  them  to  decli 


PIIILIPPIAXS,    III. 


the 


carnal  Christians. 


11  If  by  any  means  I  might  attain  unto  the 
resurrection  of  the  deaJ. 

12  Not  as  thougli  I  had  already  attained,  either 
were  already  perfect:  but  I  follow  after,  if  that  I 
may  apprehend  that  for  which  also  1  am  appre- 
hended of  t'lirist  Jesus. 

1.3  Bretliren,  I  count  not  myself  to  have  appre- 
hended: but  tlii.s  one  thing  I  do,  forgetting  those 
things  which  are  behind,  and  reaching  forth  unto 
those  things  which  are  before, 

14  I  press  toward  the  mark  for  the  prize  of  the 
liigh  calling  of  God  in  Christ  Jesus, 

1.5  Let  lis  therefore,  as  many  as  be  perfect,  be 
thus  minded:  and  if  in  any  thing  ye  be  otherwise 
minded,  God  shall  reveal  even  this  unto  you. 

1(3  Nevertheless,  whereto  we  have  already  at- 
tained, let  us  walk  by  the  same  rule,  let  us  mind 
the  same  thing. 

17  Brethren,  be  followers  together  of  me,  and 
mark  them  which  walk  so  as  ye  have  us  for  an 
eusample. 

15  (For  many  walk,  of  Avhom  I  have  told  you 
often,  and  now  tell  you  even  weeping,  that  they 
are  the  enemies  of  the  cross  of  Christ: 

19  Whose  end  /.s  destruction,  whose  God  in  tlieir 
belly,  and  whose  glory  is  in  their  shame,  who  mind 
earthly  things. ) 

20  For  our  conversation  is  in  heaven;  from 
whence  also  we  look  for  the  Saviour,  the  Lord 
Jesus  Christ: 

21  Who  shall  change  our  vile  body,  that  it  may 
be  fashioned  like  unto  his  glorious  body,  accord- 
ing to  the  working  whereby  he  is  able  even  to 
subdue  all  things  unto  himself. 


11  becoming  conformed  unto  his  death;  if  by 
any  means  I  may  attain  unto  the  resurrec- 

12  tion  from  the  dead.  Not  that  I  have  al- 
ready obtained,  or  am  already  made 
perfect :  but  I  press  on,  if  so  be  that  I  may 
1  apprehend   that   for  which   also    I  was 

13  apprehended  by  Christ  Jesus.  Brethren, 
I  count  not  myself  -yet  to  have  appre- 
hended: but  one  thing  I  do,  forgetting 
the  things  which  are  behind,  and  stretch- 
ing   forward    to    the    things    which    are 

14  before,  I  press  on  toward  the  goal  unto  the 
prize  of  the  ^  high  calling  of  God  in  Christ 

15  Jesus.  Let  us  therefore,  as  many  as  be 
perfect,  be  thus  minded:  and  if  in  any 
tiling  ye  are  otherwise  minded,  even  this 

10  shall  God  reveal  unto  you :  only,  where- 
unto  we  have  already  attained,  by  that 
same  rule  let  us  walk. 

17  Brethren,  be  ye  imitators  together  of 
me,  and  mark  them  which  so  walk  even 

18  as  ye  have  us  for  an  ensample.  For  many 
walk,  of  whom  I  told  you  often,  and  now 
tell  you  even  weeping,   that  theij  are  the 

19  enemies  of  the  cross  of  Christ:  whose 
end  is  perdition,  Avhose  god  is  the  belly, 
and  whose  glory  is  in  their  shame,  who 

20  mind  earthly  things.  For  our  *  citizenship 
is  in  heaven;  from  whence  also  we  wait 

21  for  a  Saviour,  the  Lord  Jesus  Christ :  who 
shall  fashion  anew  the  body  of  our  hu- 
miliation, tliut  it  may  be  conformed  to  the 
body  of  his  glory,  according  to  the  work- 
ing whereby  he  is  able  even  to  subject  all 
things  unto  himsdf. 


a])jjrehend,  seeing  that  alw  I  was  apprehended.      ^  Many  ancieut  authorities  omit  yet. 
<  Or,  covimonwealth. 


3  Or,  upward. 


rection,  which  has  no  degrees;  but  it  must  refer  to  the  soul's  rising  from  sin,  in  which  rising  there  are  degrees,  on 
which  fact  all  the  exhortations  of  these  Epistles  are  based. 

13.  Figure  from  the  race:  "But  I  pursue  if  that  I  may  overtake  that  for  which  I  was  overtaken  by  Chiis^ 
Jesus;"  that  is,  this  complete  resurrection.  Made  perfect.  Rather,  "  perfected."  Compare  verse  1.5,  whence  we 
see  the  "  perfect "  were  not  yet  "  perfected."  "  Perfect "  describes  their  gracious  condition  :  "  perfected  "  describes 
the  consummation  of  their  grace  in  glory. 

14.  I  press  on  toward  the  goal  unto  the  prize.  Rather,  "  Guided  by  the  goal,  or  mark  "  (literally,  "  ac- 
cordins;  to  the  goal  "),  "  I  pursue  my  way  unto  the  prize."  The  mark  which  thus  directs  the  runner  is  Christ  him- 
self, and  the  prize  is  eternal  communion  with  Christ. 

15-  Perfect.  See  on  verse  12.  Be  thus  minded  concerning  the  race  and  its  goal.  If  in  any  thine;  ye  are 
otherwise  minded.  "If  ye  are  at  all  otherwise  miuded."  £ven  tliis.  This  also,  which  I  have  experienced; 
namely,  the  pressing  forward  to  the  prize. 

16.  Only  unto  what  spiritual  excellence  we  have  reached,  in  that  we  ought  to  walk,  and  not  retrograde. 

18.  Enemies  of  the  cross  of  Clirist.  Practically  injurious  to  the  cause  of  Christ  by  their  worldly  conduct. 
These  were,  undoubtedly,  some  of  those  who  professed  to  be  Christian  teachers.  The  "  cross  of  Christ  "  is  naturally 
put  for  the  whole  doctrine  of  Christ,  and  the  life  founded  on  the  doctrine. 

20.  For.  Correlated  to  the  "for "of  verse  18.  The  two  extremes  are  exhibited.  In  heaven.  Opposed  to 
the  "  earthly  things"  of  the  preceding  verse.        A  Saviour.    A  deliverer  from  all  earthly  troubles. 

81.  To  subject  all  tilings  unto  himself.     Compare  Eph.  1 :  10 ;  1  Cor.  \'> :  Tt. 

The  Argument  of  thin  Chapter.  —  "  Rejoice  in  the  T.ord,  and  beware  of  the  .Jndaistic  teachers,  who  would  have 
you  trust  in  outward  matters;  but  I,  if  any,  could  so  trust,  from  my  thorough  Hebraic  birlhand  education;  yet  I  cast 
alt  that  away  for  Christ,  and  press  on  to  new  attainments  in  him.  Follow  me,  and  not  these  false  teachers,  who  are 
low  and  earthly  in  their  motives  aud  aims,  while  we  have  heavenly  things  to  think  of,  iu  view  of  our  glory." 


Exhortation  to 


PHILIPriAXS,    IV 


all  goodness. 


CHAPTER    IV. 


1,  From  particular  admonitions  4,  he  proceedeth  to  general  exhortations,  10.  shewing  how  he  rejoiced  at  their 
liberality  towards  him  lying  in  prison,  not  so  much  for  the  supply  of  his  own  wants,  as  for  the  grace  of  God 
in  them.     19.  And  so  he  concludeth  with  prayer  and  salutations, 


I  TiiERESORE,  my  brethren  dearly  beloved  and 
longed  for,  my  joy  and  crown,  so  stand  fast  in  the 
Lord,  my  dearly  beloved. 

'1  I  beseech  Euodias,  and  beseech  Syntyche,  that 
they  be  of  the  same  mind  in  the  Lord. 

3  And  I  intreat  thee  also,  true  yokefellow,  help 
those  women  which  laboured  with  me  in  the  gos- 
pel, with  Clement  also,  and  v^itJi  other  my  fellow- 
labourers,  whose  names  are  in  the  book  of  life. 

4  Rejoice  in  the  Lord  alway:  and  again  I  say, 
Rejoice. 

5  Let  your  moderation  be  known  unto  all  men. 
The  Lord  is  at  hand. 

6  Be  careful  for  nothing;  but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving  let 
your  requests  be  made  known  unto  God. 

7  And  the  peaoe  of  God,  which  passeth  all  un- 
derstanding, shall  keep  your  hearts  and  minds 
through  Christ  Jesus. 

8  Finally,  brethren,  whatsoever  things  are  true, 
whatsoever  things  are  honest,  whatsoever  things 
are  just,  Avhatsoever  things  are  pure,  whatsoever 
things  are  lovely,  whatsoever  things  are  of  good 
report;  if  there  be  any  virtue,  and  if  there  be  any 
praise,  think  on  these  things. 

9  Those  things,  which  ye  have  both  learned,  and 
received,  and  heard,  and  seen  in  me,  do:  and  the 
God  of  peace  shall  be  with  you. 

10  But  I  rejoiced  in  the  Lord  greatly,  that  now 
at  the  last  your  care  of  me  hath  flourished  again; 
wherein  ye  were  also  careful,  but  ye  lacked  oppor- 
tunity. 

II  Not  that  I  speak  in  respect  of  want:  for  I 
have  learned,  in  whatsoever  state  I  am,  therewith 
to  be  content. 

12  1  know  both  how  to  be  abased,  and  T  know 
how  to  abound:  everywhere  and  in  all  things  I 
am  instructed  both  to  be  full  and  to  be  hungry, 
both  to  abound  and  to  suffer  need. 


1  Wiierefoep:,  my  brethren  beloved  and 
longed  for,  my  joy  and  crown,  so  stantl 
fast  in  the  Lord,  my  beloved. 

2  I  exhort  Euodia,  and  I  exhort  Syntyche, 

3  to  be  of  the  same  mind  in  the  Lord.  Yea, 
I  beseech  thee  also,  true  yokefellow,  help 
these  women,  for  they  laboured  with  me 
in  the  gospel,  with  Clement  also,  and  the 
rest  of  my  fellow-workers,  whose  names 
are  in  the  book  of  life. 

4  1  Rejoice  in  the  Lord  alway:   again  I 

5  will  say,  i  Rejoice.  Let  your  2  forbear- 
ance be  known  unto  all  men.     The  Lord 

6  is  at  hand.  In  nothing  be  anxious;  but 
in  every  thing  by  prayer  and  supplication 
with   thanksgiving   let   your  reqviests   be 

7  made  known  unto  God.  And  the  peace 
of  God,  which  passeth  all  understanding, 
shall  guard  your  hearts  and  your  thoughts 
in  Christ  Jesus. 

8  Finally,  brethren,  whatsoever  things  are 
true,  whatsoever  things  are  ^  honourable, 
whatsoever  things  are  just,  whatsoever 
things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  *  of  good 
report;  if  there  be  any  virtue,  and  if  there 
be  any  praise,   ^  think   on   these   things. 

9  The  things  which  ye  both  learned  and  re- 
ceived and  heard  and  saw  in  me,  these 
things  do :  and  the  God  of  peace  shall  be 
with  you. 

10  But  1 6  rejoice  in  the  Lord  greatly,  that 
now  at  length  ye  have  revived  your 
thought  for  me;  'wherein  ye  did  indeed 
take  thought,  but  ye  lacked  opiiortunity. 

11  Not  that  I  speak  in  respect  of  want:  for 
I  have  learned,  in  whatsoever  state  I  am, 

12  therein  to  be  content.  I  know  how  to  be 
abased,  and  I  know  also  how  to  abound : 


1  Or,  Farewell.    *  Or,  gentleness. 


3  Gr.  reverend.    *  Or,  graci 
seeing  thnt. 


s.    5  Gr.  take  account  of.    ^  Gr.  rejoiced.    '  Or, 


1.  "Wherefore.  Because  of  this  exalted  hope.  My  joy  and  crown.  Hendiadys.  My  crown  of  joy.  A 
strong  expression  of  Paul's  peculiar  regard  for  his  Philippian  brethren.  So.  According  to  my  example  and  pre- 
cept (chap.  3 :  8-17). 

2.  £uoclia  —  Syntyche.  Two  valuable  helpers  in  the  work  of  the  gospel  at  Philippi,  now  unhappily  at 
variance. 

3.  True  yokefellow.  This  is  so  obscure,  there  seeming  to  be  no  reason  why  any  one  at  Philippi  should  not 
be  called  by  name,  that  probably  the  word  translated  "  yoke-fellow  "  should  be  considered  as  a  proper  name,  Syzygus. 
Then  "  true  Syzygus  "  would  be  the  same  iis  "  Syzygus,  rightly  named."  Clement.  That  this  was  Clement  of 
Rome,  the  author  of  the  Epistles  to  the  Corinthians,  is  likely,  but  cannot  be  proved.  He,  like  Paul,  may  have  visited 
Philippi,  and  there  have  been  helped  in  Christian-labor  by  Euodia  and  Syntyche.  Whose  names  are  in  the  book 
of  life.     A  glorious  designation  of  Christians. 

6.  The  Lord  is  at  hand.  This  has  no  relation  to  the  Parousia,  or  second  coming  of  our  Lord.  It  is  a  quota- 
tion from  Ps.  34:  18  (Sepluagint),  and  belongs  to  what  follows:  thus,  "the  Lord  is  close  by  you,  so  be  not  anxious 
about  auy  thing."  With  thanksgiving.  Prayer  should  be  without  any  anxiety,  and  with  thanks  for  God's  won- 
derful mercies.  How  different  this  is  from  the  false  notion  of  nervous  excitement  and  "  agonizing  "  when  the  word 
"  agonizing  "  is  used  In  its  modern  sense  of  suffering ! 

8.  The  things  that  are  true  in  their  nature,  honourabie  in  their  appearance,  just  in  their  relations,  pure 
in  their  suggestions,  lovely  in  their  approach,  and  of  good  report  among  men  :  these  are  the  things  to  take  into 
account  in  directing  one's  life.  If  there  be  any  virtue,  and  if  there  be  any  praise.  AVhatever  virtue  there  Is, 
that  has  the  natural  homage  of  praise.  AVe  might  supply  the  sense  thus  :  "  if  there  be  any  virtue  to  gain,  and  if  there 
be  any  praise  to  covet."  In  this  case  it  would  be  an  argument  for  the  injunction.  In  the  former  it  would  be  an 
addition  to,  or  summing  up  of,  the  list. 

10.  Now  at  length.  The  rj&i)  nork  of  the  Greek  hardly  permits  so  broad  an  expression,  as  if  the  Philippians 
had  been  remiss.    We  cannot  add  in  English  auy  thing  to  the  "  now  "  without  making  it  too  strong. 

435 


The  liberality  of 


PHILIPPIAXS,    IV 


the  Philippians. 


13  I  can  do  all  things  through  Christ  which 
strengtheneth  me. 

14  Notwithstanding  ye  have  well  done,  that  ye 
did  communicate  with  my  affliction. 

15  Now  ye  Philippians  know  also,  that  in  the 
beginning  of  the  gospel,  when  I  departed  from 
Macedonia,  no  church  communicated  with  me  as 
concerning  giving  and  receiving,  but  ye  only. 

16  For  even  in  Thessalonica  ye  sent  once  and 
again  unto  my  necessity. 

17  Not  because  I  desire  a  gift:  but  I  desire  fruit 
that  may  abound  to  your  account. 

18  But  I  have  all,  and  abound:  I  am  full,  hav- 
ing received  of  Epaphroditus  the  things  which 
loere  sent  from  you,  an  odour  of  a  sweet  smell,  a 
sacrifice  acceptable,  well-pleasing  to  God. 

19  But  my  God  shall  supply  all  your  need  ac- 
cording to  his  riches  in  glory  by  Christ  Jesus. 

20  Now  unto  God  and  our  Father  be  glory  for 
ever  and  ever.     Amen. 

21  Salute  every  saint  in  Christ  Jesus.  The 
brethren  which  are  with  me  greet  you. 

22  All  the  saints  salute  you,  chiefly  they  that 
are  of  Cissar's  household. 

23  The  grace  of  our  Lord  Jesus  Christ  be  with 
you  all.     Amen. 

IT  It  was  written  to  the  Philippians  from  Rome  by  Epaphro- 
ditu.s. 


in  every  thing  and  in  all  things  have  I 
learned  the  secret  both  to  be  filled  and  to 
be  hungry,  both  to  abound  and  to  be  in 

13  want.     I  can  do  all  things  in  him  that 

14  strengtheneth  me.  Howlx-it  ye  did  well, 
that  ye  had  fellowship  with  my  affliction. 

15  And  ye  yourselves  also  know,  ye  Philip- 
pians, that  in  the  beginning  of  the  gospel, 
when  I  departed  from  isiacedoma,  no 
chiu-ch  had  fellowship  witlj  me  in  the 
matter  of  giving  and   receiving,  but  ye 

16  only;    for  even  in  Thessalonica   ye  sent 

17  once  and  again  unto  my  need.  Not  that 
I  seek  for  the  gift:  but  I  seek  for  the  fruit 

18  that  increaseth  to  your  account.  But  I 
have  all  things,  and  abound:  lam  filled, 
having  received  from  Epaphroditus  the 
things  that  came  from  you,  an  odour  of  a 
sweet  smell,  a  sacrifice  acceptable,  well- 

19  pleasing  to  God.  And  my  God  shall  ful- 
fil every  need  of  yours  according  to  his 

20  riches  in  glory  in  Christ  Jesus.  Now  unto 
our  God  and  Father  be  the  glory  ^  for  ever 
and  ever.     Amen. 

21  Salute  every  saint  in  Christ  Jesus. 
The  brethren  which  are  with  me  salute 

22  you.  All  the  saints  salute  you,  especially 
they  that  are  of  Ctesar's  household. 

23  The  grace  of  the  Lord  Jesus  Christ  be 
with  your  spirit. 


Gr.  unto  the  ages  of  the  ages. 


Lev.  1:17). 


1.5.  In  the  beginning  of  the  gospel.    See  chap.  1:5;  also  see  Acts  16  and  17. 

18.  An  odour  of  a  sweet  smell,  etc.     The  Old-Testament  language  concerning  sacrifices  (s 
The  aid  to  the  apostle  was  as  acceptable  to  God  as  a  sacrifice. 

23.  Caesar's  household.     Servants  of  Nero's  court  had  been  converted  probably  through  Paul's  preaching 
(see  chap.  1 :  13) . 


The  Argument  of  this  Chapter.  —  "Be  at  peace,  full  of  joy,  forbearing,  and  free  from  anxiety.    Fill  your  mind 
with  all  that  is  good.    Your  kind  care  for  me  was  most  acceptable,  as  showing  your  sympathy  in  the  gospel." 


THE   EPISTLE   OF   PAUL   THE   APOSTLE 


COLOSSIANS. 

Colossi  was  a  city  about  one  hundred  and  twenty  miles  east  of  Ephesus  in  Asia  Minor.    This  Epistle  was 
written  by  Paul  about  the  same  time  with  the  Epistle  to  the  Ephesians,  and  has  mauy  points  of  similarity  to  it. 


CHAPTER    I. 

After  salutation  he  thanketh  God  for  their  faith,  7.  confirmeth  the  doctrine  of  Epaphras,  9.  prayeth  further  for 
their  increase  in  grace,  14,  describeth  the  true  Christ,  21,  enconrageth  them  to  receive  Jesus  Christ,  and 
commendeth  his  own  ministry. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  and  Timotheiis  our  brother, 

2  To  the  saints  and  faithful  brethren  in  Christ 
which  are  at  Colosse:  Grace  be  unto  you,  and 
peace,  from  God  our  Father  and  the  Lord  Jesus 
Christ. 

3  We  give  thanks  to  God  and  the  Father  of  our 
Lord  Jesus  Christ,  praying  always  for  you, 

4  Since  we  heard  of  your  faith  in  Christ  Jesus, 
and  of  the  love  which  ye  have  to  all  the  saints, 

b  For  the  hope  which  is  laid  up  for  you  in 
heaven,  whereof  ye  heard  before  in  the  word  of 
the  truth  of  the  gospel ; 

6  Which  is  come  unto  you,  as  it  is  in  all  the 
world;  and  bringeth  forth  fruit,  as  it  doth  also  in 
you,  since  the  day  ye  heard  of  it,  and  knew  the 
grace  of  God  in  truth : 

7  As  ye  also  learned  of  Epaphras  our  dear  fel- 
lowservant,  who  is  for  you  a  faithful  minister  of 
Christ; 

8  \Yho  also  declared  unto  us  your  love  in  the 
Spirit. 

9  For  this  cause  we  also,  since  the  day  we  heard 
it,  do  not  cease  to  pray  for  you,  and  to  desire  that 
ye  might  be  iilled  with  the  knowledge  of  his  will 
in  all  wisdom  and  spiritual  understanding; 


1  Paul,  an  apostle  of  Christ  Jesus 
through  the   will   of  God,  and   Timothy 

2  1  our  brother,  ^  to  the  saints  and  faithful 
brethren  in  Christ  lohich  are  at  Colossae : 
Grace  to  you  and  peace  from  God  our 
Father. 

3  We  give  thanks  to  God  the  Father  of 
our  Lord  Jesus  Christ,  praying  always  for 

4  you,  having  heard  of  your  faith  in  Christ 
Jesus,   and  of   the  love  which  ye  have 

5  toward  all  the  saints,  because  of  the  hope 
which  is  laid  up  for  you  in  the  heavens, 
whereof  ye  heard  before  in  the  word  of 

6  the  truth  of  the  gospel,  which  is  come 
unto  you;  even  as  it  is  also  in  all  the 
world  bearing  fruit  and  increasing,  as  it 
cloth  in  you  also,  since  the  day  ye  heard 
and  knew  the  grace  of   God   in   truth; 

7  even  as  ye  learned  of  Epaphras  our  be- 
loved  fellow-servant,  who  is    a    faithful 

8  minister  of  Christ  on  ^our  behalf,  who 
also  declared  unto  us  your  love  in  the 
Spirit. 

9  For  this  cause  we  also,  since  the  day  we 
heard  it,  do  not  cease  to  pray  and  make 
request  for  you,  that  ye  may  be  filled  with 


1  Gr.  the  brother.    -  Or,  to  those  that 


at    Colofsfsm,  holy  and  faithful  brethren  in    Christ.    ^  Many  ancient 
authorities  read  your. 


1.  Timothy.    See  Phil.  1 : 1. 

3.  Phil.  1:3. 

4.  Havins  heard.    Paul  had  not  himself  visited  Colossae  (compare  chap.  2:1). 

5.  Because  of  the  hope.  This  follows  the  "we  give  thanks"  of  verse  3.  WTiereof  ye  heard  before. 
Not  before  this  my  writing,  but  before  you  had  faith  and  love  and  hope.  In  the  word  of  the  truth  of  the 
gospel.    In  the  preaching  which  proclaimed  God's  truth  as  the  good  tidings  of  salvation. 

6.  Which  gospel  is  come  unto  you. 

7.  Epaphras  was  probably  a  Colossian,  and  the  founder  of  the  churches  at  Colossa;,  Laodicea,  and  Hierapolis 
(see  chap.  4 :  13).    He  was  now  a  fellow-prisoner  with  Paul  (Philem.  23).    On  our  behalf.    In  assisting  Paul. 

8.  Your  love  in  the  Spirit.    Your  love  caused  and  sustained  by  the  Holy  Spirit. 

9.  We  also,  as  well  as  Epaphras.  His  will.  Christ's  will  (verse  7).  Wisdom  and  understanding. 
These  are  the  active  and  passive  complements  of  the  intelligence.  When  these  are  spiritual,  they  are  inspired  and 
directed  by  the  Holy  Spirit. 

457 


Che  mediatorial 


COLOSSIANS,    I. 


DfiEce  of  Christ. 


10  That  ye  might  walk  worthy  of  the  Lord  unto 
all  pleasing,  being  fruitful  in  every  good  work,  and 
increasiim  in  the  knowledge  of  God; 

11  MiiMii,'ihrucd  with  all  might,  according  to 
his  glurious  iHiwcr,  unto  all  patience  and  longsuf- 
fering  witli  joyfulness; 

12  Giving  thanks  unto  the  Father,  which  hath 
made  us  meet  to  be  partakers  of  the  inheritance 
of  the  saints  in  light: 

13  Who  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom 
of  his  dear  Son : 

14  In  whom  we  have  redemption  through  his 
blood,  even  the  forgiveness  of  sins: 

15  Who  is  the  image  of  the  invisible  God,  the 
firstborn  of  every  creature: 

16  For  by  him  were  all  things  created,  that  are 
in  heaven,  and  that  are  in  earth,  visible  and  invisi- 
ble, whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers:  all  things  were  created 
by  him,  and  for  him: 

17  And  he  is  before  all  things,  and  by  him  all 
things  consist. 

IS  And  he  is  the  head  of  the  body,  the  church : 
who  is  the  beginning,  the  firstborn  from  the  dead; 
that  in  all  thingn  he  might  have  the  preeminence. 

19  For  it  pleased  tlit  Father  that  in  him  should 
all  fulness  dwell; 

20  And,  having  made  peace  throtigh  the  blood 
of  his  cross,  by  him  to  reconcile  all  things  unto 
himself;  by  him,  I  say,  whether  they  be  things  in 
earth,  or  things  in  heaven. 

21  And  you.  that  were  sometime  alienated  and 
enemies  in  your  mind  by  wicked  works,  yet  now 
hath  he  reconciled 

22  In  the  body  of  his  flesh  through  death,  to 
present  you  holy  and  unblameable  and  unreprove- 
able  in  his  sight: 


the   knowledge   of  his  will  in  all  spirit- 

10  ual  wisdom  and  understanding,  to  Malk 
worthily  of  the  Lord  ^  unto  all  pleasing, 
bearing  fruit  in  every  good  work,  and 
increasing  -  in   the    knowledge   of    God ; 

11  "Strengthened  ^  with  all  power,  according 
to  the  might  of  his  glory,  unto  all  patience 

12  anilloiigsutt'ering  with  joy  ;  giving  thanks 
unto  the  Father,  who  made  ^  us  meet  to  be 
partakers  of  the  inheritance  of  the  saints 

13  in  light ;  who  delivered  us  out  of  the  power 
of  darkness,  and  translated  us  into  the 

14  kingdom  of  the  Son  of  his  love;  in  whom 
we  have  oiu-  redemption,  the  forgiveness 

15  of  oiu-  sins :  who  is  the  image  of  the  in- 
visible God,  the  firstborn  of  all  creation ; 

IG  for  in  him  were  all  things  created,  in  the 
heavens  and  iqion  tlie  earth,  things  visible 
and  things  invisible,  wliether  thrones  or 
donunions  or  iirincipalities  or  powers;  all 
things   have  been   created  through  him, 

17  and  unto  him  ;  and  he  is  before  all  things, 

18  and  in  him  all  things  '^  consist.  And  he  is 
the  head  of  the  body,  the  church:  Avho 
is  the  beginning,  the  firstborn  from  the 
dead;  ^ that  in  all  things  he  might  have 

19  the  preeminence.  ^  For  it  was  the  good 
pleasure  of  the  Father  that  in  him  should 

20  all  the  fulness  dwell ;  and  through  him  to 
reconcile  all  things  '•*  unto  ^"  himself,  hav- 
ing made  peace  through  the  blood  of  his 
cross;  through  him,  1  say,  whether  things 
upon  the  earth,  or  things  in  the  heavens. 

21  And  you,  being  in  time  past  alienated  and 
enemies  in  your  mind  in  your  evil  Avorks, 

22  yet  now  "  hath  he  reconciled  in  the  body 
of  his  flesh  through  death,  to  present  you 
holy  and  without  blemish  and  unreprove- 

23  able  before  him  :  if  so  be  that  ye  continue 


1  Or,  2mto  all  pleaHng,  in  every  good  work,  hearing  fruit  and  increasing,  etc.    ^  Or,  by.    "  Gr.  made  powerful. 
^  Or,  in.    6  Some  ancient  authorities  read  you.    "  That  is,  hold  together.    '  Or,  that  among  all  he  might  hare. 


Or,  lyjr  the  whole  fuhiean  of  God  wan  pleaned  to  dwell  i 
authorities  read  ye  have  been  reconciled. 


togetht 
;  him.    9  Or,  into  hit. 


Some  ancieut 


10.  Unto  all  pleasing.  Pleasins;  the  Lord.  The  knowledge  of  God  is  different  from  "the  knowledge 
of  his  will  "  (verse  9).     To  know  his  will  is  the  way  to  know  him  (see  John  7  :  17). 

11.  StrenBthened  with  all  power.  "  Strengthened  with  all  etrensth,"  or  "  empowered  with  all  power." 
The  words  are  of  the  same  root  in  Greek.  According:  to  the  might  of  his  glory.  According  to  his  glorious 
might  (see  Eph.  6:10,  for  the  same  thought).  An  intelligent  Christian  life,  active  and  growing,  in  the  Lord's 
strength,  with  a  thankful  and  joyous  patience,  is  what  the  Spirit  here  inculcates  through  the  apostle. 

14.  Eph.  1 : 7.     The  ransom  from  sin's  bondage  is  the  setting  free  from  sin. 

15.  Here  begins  a  description  of  Christ,  in  whose  kingdom,  and  by  whose  grace,  we  are  brought  into  the  Christian 
experience  of  verses  9-14.  Who  is  the  image  of  the  invisible  God.  See  John  1 ;  IS,  and  Ileb.  1:3.  "The 
very  Image  of  his  substance."  The  firstborn  of  all  creation.  Compare  Kom.  8:29  for  an  explanation  of 
"  first-born  ;  "  compare  also  Heb.  12  :  23,  where  it  cannot  mennfii'sl-born  literally. 

16.  For.  Christ's  works  of  creation  prove  him  the  image  of  God  and  the  fiirst-born ;  i.e.,  God's  AVord  and 
Beloved  Son.     Through  him,  and  unto  him.    Through  his  power,  and  unto  his  glory. 

17.  Before  all  things  in  rank.  In  him  all  things  consist.  They  are  maintained  in  their  being  and 
functions  by  him. 

18.  Tlie  firstborn  from  the  dead.  Here  evidently  time  is  referred  to.  Christ  was  the  first  (as  the 
Church's  head)  to  rise  from  the  dead  to  heaven,  as  a  pledge  of  his  people's  resurrection.  In  all  things.  In  his 
Church,  as  in  all  nature. 

19.  The  margin  is  right :  "  for  the  whole  fulness  was  pleased  to  dwell  in  him ; "  that  is,  of  course,  "  the  fulness 
of  God."  The  fulness  is  treated  as  personified  (compare  chap.  2  :9).  The  fulness,  or  plet-oma,  is  not  "  the  whole  " 
of  a  thing,  but  "  that  which  fills  up."  So  the  fulness  of  the  Godhead  dwelling  in  Christ  was  that  which  filled  np 
Christ.  The  fulness  of  God  dwelling  in  Christ  is  the  divine  power  dwelling  in  him.  In  Eph.  1 :23,  we  see  that  the 
church  is  the  fulness  of  God ;  that  Is,  it  receives  its  divine  contents  from  God.  In  Christ  "  all  the  fulness  "  means 
the  whole  amount  of  divine  energy  consistent  with  the  case. 

20.  To  reconcile  all  things  unto  himself.  The  first  idea  appears  to  be  Jew  and  Gentile  (Eph.  2:14-18), 
■whence  the  apostle  rises  to  the  contemplation  of  the  general  reconciliation  of  all  those  who  become  saints,  as  mani- 
fested In  the  panegyry  at  last  (compare  Eph.  1 :  10,  and  Phil.  2  :  10). 

21.  Eph.  2:1.  The  use  of  the  word  "  reconciled  "  in  this  verse,  to  denote  the  spiritual  union  of  believers  with 
Christ,  shows  that  the  "  all  things  "  of  verse  20  is  to  be  interpreted  of  the  contents  of  the  kingdom  of  grace. 

22.  In  the  body  of  his  flesh.     See  Eph.  2 :  Li,  16. 

23.  Compare  Eph.  3:17,  and  4:14.    Which  was  preached  in  all  creation  under  heaven.    This  cannot 

4.->S 


An  exhortation 


COLOSSIANS,    II. 


to  constaEcy. 


23  If  ye  continue  in  the  faith  grounderl  and 
settled,  and  be  not  moved  away  from  the  hope  of 
the  gospel,  wliich  ye  have  heard,  and  which  was 
preached  to  every  creature  whicli  is  under  heaven; 
whereof  I  Paul  am  made  a  minister; 

24  Who  now  rejoice  in  my  sufferings  for  you, 
and  fill  up  that  wliich  is  beliind  of  the  afflictions 
of  Christ  in  my  flesh  for  his  body's  sake,  which  is 
the  church: 

25  Whereof  I  am  made  a  minister,  according  to 
the  dispensation  of  God  which  is  given  to  me  for 
you,  to  fulfil  the  word  of  God; 

26  Ei-en  the  mystery  which  liatli  been  hid  from 
ages  and  from  generations,  but  now  is  made  mani- 
fest to  his  saints : 

27  To  whom  God  would  make  known  what  is 
the  riches  of  the  glory  of  this  mystery  among  the 
Gentiles;  which  is  Christ  in  you,  tlie  hope  of 
glory: 

28  Whom  we  preach,  warning  every  man,  and 
teaching  every  man  in  all  wisdom;  tliat  we  may 
present  every  man  perfect  in  Clirist  Jesus: 

29  Whereunto  I  also  labour,  striving  according 
to  his  working,  which  worketh  in  me  mightily. 


in  the  faith,  grounded  and  stedfast,  and 
not  moved  away  from  the  hope  of  the 
gospel  wliich  ye  heard,  wliich  was  preached 
in  all  creation  under  lieaven;  whereof  I 
Paul  was  made  a  minister. 

24  Now  I  rejoice  in  my  sufferings  for  your 
sake,  and  fill  up  on  my  part  that  which  is 
lacking  of  the  afflictions  of  Christ  in  my 
flesh  for  his  body's  sake,   which  is  the 

25  church ;  whereof  I  was  made  a  minister, 
according  to  the  dispensation  of  God 
which  was  given  me  to  you-ward,  to  fulfil 

26  the  word  of  God,  even  the  mystery  which 
hath  been  hid  -from  all  ages  and  gen- 
erations:   but   now   hath   it   been    mani- 

27  fested  to  his  saints,  to  whom  God  was 
pleased  to  make  known  what  is  the  riches 
of  the  glory  of  this  mystery  among  the 
Gentiles,  which  is  Christ  in  you,  the  hope 

28  of  glory :  whom  we  proclaim,  admonish- 
ing every  man  and  teaching  every  man  in 
all  wisdom,  that  we  may  present  every 

29  man  perfect  in  Christ;  whereunto  I  la- 
bour also,  striving  according  to  his  work- 
ing, which  worketh  in  me  ^  mightily. 


1  Or,  stewardship.    ^  Gr.  from  the  ages  and  from  the.  generations.    *  Or,  in  power. 

mean  the  gospel  in  its  apostolic  form,  for  certainly  that  had  not  been  so  universally  preached.    It  must  be  the  gospel 
as  given  in  its  germinal  truth  of  God's  goodness  by  nature,  as  in  Rom.  10 :  18. 

24.  Fill  up  on  my  part  that  which  is  lacking  of  the  afflictions  of  Christ.  Do  that  for  your  edi- 
fication, which,  in  the  nature  of  the  case,  Christ  could  not  do;  to  wit,  suffer  as  an  earnest  disciple.  Christ  could 
and  did  suffer  as  the  head  of  the  Church,  but  not  as  one  of  the  members.  Paul  suffered  as  one  of  the  members  (see 
Phil.  2:30,  for  the  same  style  of  expression). 

3.5.  To  fulfil  the  word  of  God.     Rather,  as  in  Rom.  1.5  .19,  "  to  fully  preach  the  word  of  God." 

37.  The  riches  of  the  glory.    The  glorious  riches.    This  mystery  of  Christ  uniting  Gentiles  and  Jews. 

The  Argument  of  this  (7/iayp<c»'. —  "  I  am  very  thankful  for  your  high  Christian  character,  and  pray  God  con- 
stantly to  add  to  your  graces  and  your  thankfulness;  for  God  has  redeemed  us  by  his  Son,  who  is  the  Creator  of  all, 
and  the  head  of  the  Church,  and  in  his  redemption  has  united  us  all.  Of  this  salvation  I  am  a  minister  and  herald, 
devoting  all  my  energies,  iu  his  strength,  to  this  great  work." 


CHAPTER    II. 

1.  He  still  exhorteth  them  to  be  constant  in  Christ,  8,  to  beware  of  philosophy,  and  vain  traditions,  18.  worship- 
ping of  angels,  20.  and  legal  ceremonies,  which  are  ended  in  Christ. 


1  For  I  would  that  ye  knew  what  great  conflict 
I  have  for  you,  and  ./"or  them  at  Laodicea,  and  for 
as  many  as  have  not  seen  my  face  in  the  flesh; 

2  That  their  hearts  might  be  comforted,  being 
knit  together  in  love,  and  unto  all  riches  of  the 
full  assurance  of  understanding,  to  the  acknowl- 
edgement of  the  mystery  of  God,  and  of  the 
Father,  and  of  Christ; 

3  In  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge. 


1  For  I  would  have  you  know  how  greatly 
I  strive  for  you,  and  for  them  at  Laodicea, 
and  for  as  many  as  have  not  seen  my  face 

2  in  the  flesh ;  that  their  hearts  may  be 
comforted,  they  being  knit  together  in 
love,  and  unto  all  riches  of  the  ^  full  assur- 
ance  of    understanding,   that    they   may 

3  know  the  mystery  of  God,  -even  Christ,  in 
whom  are  all  the  treasures  of  wisdom  and 


Or,  fulness.    ""  The  ancient  authorities  vary  much  in  the  text  of  this  passage. 


1.  I  strive.  Connected  with  the  "  striving"  in  the  preceding  verse.  Paul  alludes  to  his  laborious  attention  to 
their  spiritual  interests,  such  a  laborious  attention  as  a  contestant  gives  to  the  contest  in  the  public  games.  Lao- 
dicea, called  "  Laodicea  ad  Lycum"  to  distinguish  it  from  five  other  Laodiceas,  was  in  the  south-west  of  Phrygia, 
only  a  few  miles  west  of  Colossae,  and  situated  on  the  little  river  Lycus.  This  verse  seems  to  show,  that,  in  Paul's 
journeys  through  Asia  Minor,  he  had  been  hindered  from  passing  down  the  Upper  Mseander  so  as  to  visit  Colossae 
and  Laodicea. 

2.  The  full  assurance  of  understanding.  The  fulness  of  understanding;  that  is,  "a  full  understanding." 
It  is  explained  in  the  next  sentence.  The  mystery,  as  we  have  seen  before,  was  the  coming  of  Christ  to  unite  Jew 
and  Gentile  as  Abraham's  children. 


459 


Paul  exhorteth  them  to  beware 


COLOSSIAXS,    II. 


of  philosophy  and  vain  traditions. 


4  And  this  I  say,  lest  any  man  should  beguile 
you  with  enticing  words. 

5  For  though  1  be  al)sent  in  the  flesh,  yet  am 
I  with  you  in  the  spirit,  joying  and  beholding 
your  order,  and  the  stedfastness  of  your  faith  in 
Christ. 

6  As  ye  have  tlaerefore  received  Christ  Jesus  the 
Lord,  so  walk  ye  in  him : 

7  Rooted  and  built  up  in  him,  and  stablished  in 
the  faith,  as  ye  have  been  taught,  abounding 
therein  with  thanksgiving. 

8  Beware  lest  any  man  spoil  you  through  philos- 
ophy and  vain  deceit,  after  the  tradition  of  men, 
after  the  rudiments  of  the  world,  and  not  after 
Christ. 

9  For  in  him  dwelleth  all  the  fulness  of  the 
Godhead  bodily. 

10  And  ye  are  complete  in  him,  which  is  the 
head  of  all  principality  and  power: 

11  In  whom  also  ye  are  circumcised  with  the 
circumcision  made  without  hands,  in  putting  off 
the  body  of  the  sins  of  the  flesh  by  the  circumcis- 
ion of  Christ: 

12  Buried  with  him  in  baptism,  wherein  also  ye 
are  risen  with  Itiin  through  the  faith  of  the  opera- 
tion of  God,  who  hath  raised  him  from  the  dead. 

18  And  you,  being  dead  in  your  sins  and  the 
uncii'cumcision  of  your  flesh,  hath  he  quickened 
together  with  him,  having  forgiven  you  all  tres- 
passes ; 

li  Blotting  out  the  handwriting  of  ordinances 
that  was  against  us,  which  was  contrary  to  us, 
and  took  it  out  of  the  way,  nailing  it  to  his  cross ; 

lo  And  having  spoiled  principalities  and  powers, 
he  made  a  shew  of  them  openly,  triumphing  over 
them  in  it. 

16  Let  no  man  therefore  judge  you  in  meat,  or 
in  drink,  or  in  respect  of  an  holyday,  or  of  the 
new  moon,  or  of  the  sabbath  days  : 

17  Which  are  a  shadow  of  things  to  come;  but 
the  body  is  of  Christ. 

18  Let  no  man  beguile  you  of  your  reward  in  a 
voluntary  humility  and  worshipping  of  angels, 
intruding  into  those  things  which  he  hath  not 
seen,  vainly  puffed  up  by  his  fleshly  mind. 


4  knowledge  hidden.  This  I  say,  that  no 
one  may  delude  you  with  persuasiveness 

5  of  speech.  For  though  I  am  absent  in  the 
flesh,  yet  am  I  with  you  in  the  spirit, 
joying  and  beholding  your  order,  and  the 
stedfastness  of  your  faith  in  Christ. 

6  As  thcrcfnre  ye  received  Christ  .Josns  the 

7  Lord,  sn  \\;Uk  in  him,  rooted  and  builded 
up  in  him,  and  stablished  i  in  your  faitli, 
even  as  ye  were  taught,  abomiding  -in 
thanksgiving, 

8  ^  Take  heed  lest  there  shall  be  any  one 
that  maketh  spoil  of  you  through  his 
philosophy  and  vain  deceit,  after  the  tra- 
dition of  men,  after  the  •*  rudiments  of  the 

9  world,  and  not  after  Christ:  for  in  him 
dwelleth  all  the  fulness  of  the  Godhead 

10  bodily,  and  in  him  ye  are  made  full,  who 
is  the  head  of  all  principality  and  ])owt'r  : 

11  in  whom  ye  were  also  circumcised  with  a 
circumcision  not  made  with  hands,  in  the 
putting  off  of  the  body  of  the  flesh,  in 

12  the  circimicision  of  Christ;  having  been 
buried  with  him  in  baptism,  wherein  ye 
were  also  raised  with  him  through  faith 
in  the  working  of   God,  who  raised  him 

13  from  the  dead.  And  you,  being  dead 
through  your  trespasses  and  the  uncircum- 
clsion  of  your  flesh,  you,  /  say,  did  he 
quicken   together  with  him,  having  for- 

14  given  us  all  our  trespasses ;  having  blotted 
out  ^  the  bond  written  in  ordinances  that 
was  against  us,  which  was  contrary  to  us: 
and  he  hath  taken  it  out  of  the  way,  nail- 

15  ing  it  to  the  crosS ;  *'  having  put  off  from 
himself  the  principalities  and  the  powers, 
he  made  a  show  of  them  openly,  triumph- 
ing over  them  in  it. 

16  Let  no  man  therefore  judge  you  in  meat, 
or  in  drink,  or  in  respect  of  a  feast  day 

17  or  a  new  moon  or  a  sabbath  day :  which 
are  a  shadow  of  the  things  to  come ;  but 

18  the  body  is  Christ's.  Let  no  man  rob  you 
of  your  prize  '  by  a  voluntary  humility  and 
worshipping  of  the  angels,  "dwelling  in  the 
things  which  he  hath  ^seen.  vainly  puffed 


1  Or,  by.  -  Some  ancient  authorities  insert  in  it.  ^  Or,  See  iv/ietfier.  *  Or,  elements.  »  Or,  the  bond  that  was 
against  us  by  its  ordinances.  "  Or,  having  pat  off  from  himse/f  his  body,  he  made  a  show  of  the  principalities, 
etc.    '  Or,  of  Ids  own  mere  will,  by  humility,  etc.    »  Or,  taking  his  sta7id  upon.    »  Many  authorities,  some 

ancient,  insert  not. 

4-7.  This  is  the  beginning  of  his  caution  against  the  false  Judaiziug  teachers,  who  had  come  among  the  Colos- 

sian  Christians  with  Essene  teachings  of  an  ascetic  sort. 
5.  Joying  and  beholding;  i.e.,  joying  at  beholding. 

8.  Maketh  spoil  of  yon.  The  Greek  word  may  mean  this,  or  it  may  me.-in  "  robbeth  you."  In  the  former 
case,  they  would  be  represented  as  themselves  carried  away  by  the  false  teachers  :  in  the  latter,  they  would  be  robbed 
of  their  true  faith.  The  philosophy  (high-sounding  word  I)  is  really  a  vain  deceit.  The  rudiments  of  the 
world  are  the  crude,  elementary  beginnings  of  knowledge. 

9.  All  the  fulness  of  the  Godhead.     See  on  chap.  1  :19. 

10.  In  him  ye  are  made  full.     -lust  as  God  fills  Christ,  so  Christ  fills  you  (see  .Tohn  1.5  :ft,  1.5). 

11.  In  whom.     When  one  comes  into  Christ,  he  is,  ipso  facto,  circumcised  with  the  spiritual  circumcision. 
13.  The  Itaptistn  in  which  we  are  buried  with  Christ  is  the  spiritual  baptism,  which  also  raises  us  from  spiritual 

death  (see  Koni.  6:4). 

13.  SeeEph.  2:1. 

14.  The  bond.  Rather,  "  the  writing."  The  written  law  which  condemned  us  was,  as  a  condemning  witness, 
blotted  out,  and  (as  it  were)  nailed  to  Chiist's  cross. 

1.5.  In  this  work  of  setting  aside  the  law's  condemnation,  Christ  flung  off  from  him  the  principalities  and  powers 
of  evil  that  would  have  hindered  him,  and,  by  his  glorious  expiatory  death,  openly  showed  them  to  the  universe  aa 
conquered. 

16.  Therefore.     Because  Christ  has  abolished  the  law  as  a  condemning  power. 

17.  T)ie  body  which  causeth  the  shadow.  Hence,  "the  reality."  The  one  thing  is  to  be  in  Christ.  In  him 
there  is  no  condenination  (Rom.  8  : 1).  Paul  plainly  teaches  that  the  Jewish  law  had  now  no  binding  force  :  for  lire- 
viously  it  had,  in  its  ritual  observances,  a  condemning  power;  that  is,  there  was  a  ritual  condemnation  for  a  ritual 
transgression.  Now,  as  the  moral  law  no  longer  can  condemn  the  believer  in  Christ,  of  course  the  ritual  law  cannot. 
Hence  the  ritual,  having  done  its  typical  work,  is  absolutely  null. 

■    18.  Your  prize  in  the  heavenly  world.     A  voluntary  huuiility.     This  whole  passage  should  read,  "  Let  no 

400 


Paul  sheweth  where 


COLOSSTANS.    IIT. 


we  should  seek  Christ. 


19  And  not  holding  the  Head,  from  which  all 
the  body  by  joints  and  bands  having  nourishment 
ministered,  and  knit  together,  inoreaseth  with  the 
increase  of  God. 

20  Wherefore  if  ye  be  dead  with  f'hrist  from 
the  rudiments  of  the  world,  why,  as  though  living 
in  the  world,  are  ye  subject  to  ordinances^ 

21  (Touch  not;  taste  not;  handle  not; 

22  Which  all  are  to  perish  with  the  using;) 
after  the  commandments  and  doctrines  of  men  ':• 

23  Which  things  have  indeed  a  shew  of  wisdom 
in  will  worship,  and  humility,  and  neglecting  of 
the  body;  not  in  any  honour  to  the  satisfying 
of  the  flesh. 


19  up  by  his  fleshly  mind,  and  not  holding 
fast  the  Head,  from  whom  all  the  body, 
being  supplied  and  knit  together  througli 
the  joints  and  bands,  increaseth  with  the 
increase  of  God. 

20  If  ye  died  with  Christ  from  the  ^  rudi- 
ments of  the  world,  why,  as  though  living 
in  the  world,  do  ye  subject  yourselves  to 

21  ordinances,   Handle  not,   nor  taste,   nor 

22  touch  (all  which  things  are  to  perish  with 
the  using),  after  the  precepts  and  doctrines 

23  of  men?  Which  things  have  indeed  a 
show  of  wisdom  in  will-worship,  and 
humility,  and  severity  to  the  boily;  but 
arc  not  of  any  '^  value  against  the  indul- 
gence of  the  flesh. 


Or,  elemenia.    ^  Or,  honour. 


one  wilfully  cheat  you  of  your  prize  by  a  humble  worship  of  angels"  (as  mediators).  Dwelling  in  tlie  things 
which  he  hath  seen.  Rather,  "  entering  into,  and  taking  possession  of,  the  things  which  he  hath  seen;  that  is, 
coming  to  yon  Christians,  whom  he  has  seen  from  the  outside,  and  entering  in  among  you,  as  a  conqueror  enters  into 
a  land,  and  taking  possession  of  you  as  his  own.  Vainly  pufi'ed  up,  etc.  The  false  teacher  does  all  this  iu  a  carnal 
self-conceit. 

19.  Not  holding  fast  the  Head.  The  false  teacher  let  go  the  one  vital  doctrine  of  all,  —  the  Headship  of 
Christ.     The  head  is  the  nerve-source  of  the  body's  life  (compare  Eph.  4:15,  16). 

30.  Rudiments.  See  verse  8.  20,  31.  Ordinances,  such  as  Handle  not,  nor  taste,  nor  touch  (which 
injunctions  are  all  destructive  in  their  over-use). 

23.  Will-worship.     Worship  not  commanded,  but  volunteered. 

The  Argument  of  this  Chapter.  —  "And  my  great  desire  is  your  growth  in  Christian  experience  and  freedom 
from  the  false  doctrines,  which,  under  the  name  of  philosophy,  would  ruin  you,  taking  you  away  from  Christ  the 
only  Head,  aud  bringing  you  under  the  yoke  of  a  religion  of  mere  outward  ordinances." 


CHAPTER    III. 

1.  He  sheweth  where  we  should  seek  Christ.     5.  He  exhorteth  to  mortification,  10.  to  put  off  the  old  man,  aud  to 
put  on  Christ,  12.  exhorting  to  charity,  humility,  and  other  several  duties. 


1  If  ye  then  be  risen  with  Christ,  seek  those 
things  which  are  above,  where  Christ  sitteth  on  the 
right  hand  of  God. 

2  Set  your  affection  on  things  above,  not  on 
things  on  the  earth. 

3  For  ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God. 

4  When  Christ,  loho  is  our  life,  shall  appear, 
then  shall  ye  also  appear  with  him  in  glory. 

.5  Mortify  therefore  your  members  which  are 
upon  the  earth;  fornication,  uncleanness,  inordi- 
nate affection,  evil  concupiscence,  and  covetous- 
ness,  which  is  idolatry: 

6  For  which  things'  sake  the  wrath  of  God 
Cometh  on  the  children  of  disobedience : 

7  In  the  which  ye  also  walked  some  time,  when 
ye  lived  in  them. 

8  But  now  ye  also  put  off  all  these;  anger, 
wrath,  malice,  blasphemy,  filthy  communication 
out  of  your  mouth. 


1  If  then  ye  were  raised  together  with 
Christ,  seek  the  things  that  are  above, 
where  Christ  is,  seated  on  the  right  hand 

2  of  God.  Set  your  mind  on  the  things  that 
are  above,  not  on  the  things  that  are  upon 

3  the  earth.     For  ye  died,  and  your  life  is 

4  hid  with  Christ  in  God.  Wlien  Christ, 
w/io  is  lour  life,  shall  be  manitVsieil,  tlicn 
shall  ye  also  with  him  be  manifested  in 
glory. 

5  2  Mortify  therefore  your  members  which 
are  upon  the  earth;  fornication,  unclean- 
ness, passion,  evil  desire,  and  covetous- 

6  ness,  the  which  is  idolatry;  for  which 
things'    sake   cometh   the   wrath   of   God 

7  ^  upon  the  sons  of  disobedience ;  ■*  in  the 
which  ye  also  walked  aforetime,  when  ye 

8  lived  in  these  things.  But  now  put  ye 
also  away  all  these;  anger,  wrath,  malice, 
railing,   shameful   speaking  out   of  your 


1  Many  ancient  authorities  read  >/our.    ^  Gr.  ^fak■e  dead.    ^  Some  ancient  authorities  omit  upo7i  the  sons  of  diso- 
bedience.    See  Eph.  verse  6.    *  Or,  amongst  whom. 

1.  Seek  the  things  that  are  above.  The  heavenly  experiences  and  joys  connected  with  Christ's  glorified 
condition.     We  are  to  remember  him  crucified,  but  seek  him  glorified. 

3.  Is  hid  with  Christ.     Concealed  from  the  sight  of  the  world. 

4.  Shall  be  manifested  at  the  last  day  (1  .John  3:2). 

5.  Mortify.  Make  dead  (margin).  Cross  sins  are  called  "our  members  upon  earth."  They  are  parts  of  the 
"  old  man  "  (Rom.  6  :  6,  Eph.  4  :  22,  and  verse  9  below) .  They  are  so  called,  as  having  their  seat  in  our  fleshly  condi- 
tion (compare  Rom.  7  :  23).     Covetousness.     See  Eph.  5:3. 

6.  Sons  of  disobedience.     Oriental  style  for  "disobedient  persons,"  "  persons  given  to  disobedience." 

8.  But  now  put  ye  also,  as  well  as  other  Christians,  away.  The  "  also  "  belongs  to  the  "  ye,"  and  not  to  the 
"  all  these  "  (see  Eph.  4 :  31,  and  5:4). 

461 


Exhortation  to 


COLOSSIAXS,    TIL 


several  duties. 


9  Lie  not  one  to  another,  seeing  that  ye  have 
put  off  the  old  man  with  his  deeds; 

10  And  have  put  on  the  new  man,  which  is 
renewed  in  knowledge  after  the  image  of  him  that 
created  him: 

11  Where  there  is  neither  Greek  nor  Jew,  cir- 
cumcision nor  uncircumcision,  Barbarian,  Scyth- 
ian, bond  nor  free:  but  Christ  is  all,  and  in  all. 

12  Put  on  therefore,  as  the  elect  of  God,  holy 
and  beloved,  bowels  of  mercies,  kindness,  hum- 
bleness of  mind,  meekness,  longsuffering; 

i:i  Forbearing  one  another,  and  forgiving  one 
another,  if  any"  man  have  a  quarrel  against  any : 
even  as  Christ  forgave  you,  so  also  do  ye. 

14  And  above  all  these  things  put  on  charity, 
which  is  the  bond  of  perfectness. 

15  And  let  the  peace  of  God  rule  in  your  hearts, 
to  the  which  also  ye  are  called  in  one  body ;  and 
bo  ye  thankful. 

1(5  Let  the  word  of  Christ  dwell  in  you  richly  in 
all  wisdom;  teaching  and  admonishing  one  an- 
other in  psalms  and  hymns  and  spiritual  songs, 
singing  with  grace  in  your  hearts  to  the  Lord. 

17  And  whatsoever  ye  do  in  word  or  deed,  do 
all  in  the  name  of  the  Lord  Jesus,  giving  thanks 
to  God  and  the  Father  by  him. 

18  Wives,  submit  yourselves  unto  your  own 
husbands,  as  it  is  fit  in  the  Lord. 

19  Husbands,  love  your  wives,  and  be  not  bitter 
against  them. 

20  Children,  obey  your  parents  in  all  things: 
for  this  is  well  pleasing  unto  the  Lord. 

21  Fathers,  provoke  not  your  children  to  anger, 
lest  they  be  discouraged. 

22  Servants,  obey  in  all  things  your  masters 
according  to  the  flesh;  not  with  eyeservice,  as 
menpleasers;  but  in  singleness  of  heart,  fearing 
God: 

23  And  whatsoever  ye  do,  do  it  heartily,  as  to 
the  Lord,  and  not  unto  men; 

24  Knowing  that  of  the  Lord  ye  shall  receive 
the  reward  of  the  inheritance:  for  ye  serve  the 
Lord  Christ. 


9  mouth:  lie  not  one  to  another;  seeing 
that  ye  have  put  off  the  old  man  with  his 

10  doings,  and  have  put  on  the  new  man, 
which  is  being  renewed  unto  knowledge 
after  the  image  of  him  that  created  him : 

11  where  there  cannot  be  Greek  and  Jew, 
circumcision  and  uncircumcision,  l)arba- 
rian,  Scythian,  bondman,  freeman:  but 
Christ  is  all  and  in  all. 

12  Put  on  therefore,  as  God's  elect,  holy 
and  beloved,  a  heart  of  compassion,  kind- 
ness, humility,   meekness,  longsuffering; 

13  forbearing  one  another,  and  forgiving  each 
other,  if  any  man  have  a  complaint  against 
any ;   even  as  ^  the  Lord  forgave  you,  so 

14  also  do  ye  :  and  above  all  these  things  put 
on  love,  which  is  the  bond  of  perfectness. 

15  And  let  the  peace  of  Christ  -rule  in  your 
hearts,  to  the  which  also  ye  were  called 

16  in  one  body;  and  be  ye  thankful.  Let  the 
word  of  ^  Christ  dwell  in  you  richly  in  all 
wisdom;  teaching  and  admonishing  *one 
another  with  psalms  and  hymns  and  spir- 
itual songs,   singing  with  grace   in  your 

17  hearts  unto  God.  And  whatsoever  ye  do, 
in  word  or  in  deed,  do  all  in  the  name  of 
the  Lord  Jesus,  giving  thanks  to  God  the 
Father  through  him. 

18  Wives,  be   in   subjection   to  your  hus- 

19  bands,  as  is  fitting  in  the  Lord.  Husbands, 
love  your  wives,  and  be  not  bitter  against 

20  them.  Children,  obey  your  parents  in  all 
things,   for  this   is   well-pleasing   in    the 

21  Lord.     Fathers,   provoke   not  your  chil- 

22  dren.  that  they  be  not  discouraged.  ^  Ser- 
vants, obey  in  all  things  them  that  are 
your  "^  masters  according  to  the  flesh ;  not 
with  eyeservice,  as  men-pleasers,  but  in 
singleness    of    heart,   fearing   the   Lord: 

23  whatsoever  ye  do,  work  ^  heartily,  as  unto 

24  the  Lord,  and  not  unto  men ;  knowing 
that  from  the  Lord  ye  shall  receive  the 
recompense  of  the  inheritance:   ye  serve 

25  the  Lord  Christ.    For  he  that  doeth  wrong 


>  Many  ancient  authorities  read  Christ.    ">■  Gr.  arbitrate.    ^  Some  ancient  authorities  read  the  Lord :  others,  God. 
*  Or,  yourselves.    ^  Gr.  Bond-servants.    *  Gr.  lords.    '  Gr.  from  the  sold. 

9.  Old  man.  The  old  carnal  life,  which  was  the  basis  of  all  these  actions  just  enumerated.  The  figure  is  that 
of  putting  off  a  garment. 

10.  The  new  man.  The  new  spiritual  life,  given  by  God.  It  is  the  putting  on  the  new  that  puts  off  the  old. 
We  are  not  to  press  the  analogy,  and  suppose  that  we  must  first  put  off  the  old,  and  afterwards  put  on  the  new.  The 
new  is  put  on  from  within,  and  so  sloughs  off  the  old.  The  analogy  in  this  respect  is  with  the  skin  rather  than  the 
garment.  Which  is  being:  renewed  unto  knowledge.  There  is  a  constant  progress  toward  a  full  Isnowledge 
of  the  truth  in  the  renewed  man.  After  the  imagre  of  him  that,  created  him.  Compare  Eph.  5:24.  It  is  the 
image  of  God,  so  sadly  marred,  and  virtually  lost  in  the  fall,  to  which  the  man  converted  is  being  renewed;  a  knowl- 
edge of  all  holy  things  being  the  substratum  on  which  the  entire  holy  character  is  built. 

11.  "Where.  In  which  new  spiritual  life.  Distinctions  are  lost  in  the  Christ-union.  Christ  is  all  and  In 
all.     All  lliiit  marks  condition  is  Christ,  and  Christ  dwells  in  all. 

\'i.  i'ut  on  therefore.  The  believer  has  his  part  to  do.  He  is  not  a  machine  worked  by  God  (see  Eph. 
4:32). 

14.  The  bond  of  perfectness.    The  bond  holding  together  all  the  graces,  and  making  the  man  complete. 

l.T.  Kule.  Rather,  "act  the  arbitrator."  The  peace,  which  Christ  calls  us  to  in  one  body  of  Christians,  is  to  be 
the  weighing  consideration  in  our  conduct  among  men.  This  will  be  one  of  the  fruits  of  love.  Be  ye  thankful, 
iMKlc'iKl  of  complaining.     The  thankful  heart  lives  at  peace.     The  complaining  heart  foments  quarrels. 

10.  In  all  wisdoni.  Connect  this  with  what  follows,  "in  all  wisdom  teaching,"  etc.  When  the  word  of 
Christ  dwells  in  us  plentifully,  we  have  all  wisdoni  to  teach.  Psalms  and  hymns.  See  Eph.  a :  19.  Singhig 
■witli  grace  In  your  hearts.     Rather,  "  by  graee  singing  with  your  hearts." 

17.  We  are  to  act  toward  man  through  Christ;  and  we  are  to  approach  God,  even  la  thanks,  through  Christ. 

18.  Eph.  5:22. 

19.  Eph.  5:25. 
80.  Eph.  6:1. 
21.  Eph.  6:4. 

23.  Eph.  6:5,  6. 
2.3.  Eph.  0:7. 

24,  a.'j.  Eph.  6 : 8,  9.    Ye  8er\-e  the  Lord  Christ  who  has  the  distribution  of  the  inheritance. 

462 


exhorteth  them  to 


COLOSSIANS,    IV. 


be  fervent  in  prayer. 


25  But  he  that  doeth  wrong  shall  receive  for 
the  wrong  which  he  hath  done:  and  there  is  no 
respect  of  persons. 


shall  1  receive  again  for  the  wrong  that  he 
hath  done:  and  there  is  no  respect  of 
persons. 


Gr.  : 


again  the  irrong. 


The  Argument  of  this  Chapter.  —  "  If  ye  have  died  with  Christ,  and  risen  again  with  him,  do  not  conform  to 
the  worlxs  of  this  world,  to  which  you  do  not  belong,  but  exhibit  all  Christian  graces  in  every  relation  in  life." 


CHAPTER    IV. 

1,  He  exhorteth  them  to  be  fervent  in  prayer,  5,  to  walk  wisely  toward  them  that  are  not  yet  come  to  the  true 
knowledge  of  Christ.     10.  He  saluteth  them,  and  wisheth  them  all  prosperity. 


1  Masters,  give  unto  your  servants  that  which 
is  just  and  equal;  knowing  that  ye  also  have  a 
Master  in  heaven. 

2  Continue  in  prayer,  and  watch  in  the  same 
with  thanksgiving; 

o  Withal  praying  also  for  us,  that  God  would 
open  unto  us  a  door  of  utterance,  to  speak  the 
mystery  of  Christ,  for  which  I  am  also  in  bonds: 

4  That  I  may  make  it  manifest,  as  I  ought  to 
speak. 

5  Walk  in  wisdom  toward  them  that  are  with- 
out, redeeming  the  time. 

6  Let  your  speech  be  alway  with  grace,  sea- 
soned with  salt,  that  ye  may  know  how  ye  ought 
to  answer  every  man. 

7  All  my  state  shall  Tychicus  declare  unto  you, 
v-ho  is  a  beloved  brother,  and  a  faithful  minister 
and  fellowservant  in  the  Lord: 

8  Whom  I  have  sent  unto  you  for  the  same 
purpose,  that  he  might  know  your  estate,  and 
comfort  your  hearts ; 

9  With  Onesimus,  a  faithful  and  beloved  broth- 
er, who  is  one  of  you.  They  shall  make  known 
unto  you  all  things  which  nre  done  here. 

10  Aristarchus  my  fellowprisoner  saluteth  you, 
and  Marcus,  sister's  son  to  Barnabas,  (touching 
whom  ye  received  commandments:  if  he  come 
unto  you,  receive  him;) 

11  And  -Jesus,  which  is  called  Justus,  who  are 
of  the  circumcision.  These  only  are  my  fellow- 
workers  unto  the  kingdom  of  God,  which  have 
been  a  comfort  unto  me. 

12  Epaphras,  who  is  one  of  you,  a  servant  of 
Christ,  saluteth  you,  always  labouring  fervently 
for  you  in  prayers,  that  ye  may  stand  perfect  and 
complete  in  all  the  will  of  God. 


1  1  Masters,  render  unto  your  ^  servants 
that  which  is  just  and  ^ equal;  knowing 
that  ye  also  have  a  Master  in  heaven. 

2  Continue  stedfastly  in  prayer,  watching 

3  therein  with  thanksgiving;  withal  pray- 
ing for  us  also,  that  God  may  open  unto 
us  a  door  for  the  word,  to  speak  the  mys- 
tery of  Christ,   for  which   1  am  also  in 

4  bonds  ;  th.at  I  may  make  it  manifest,  as  I 

5  ought  to  speak.  Walk  in  wisdom  toward 
them  that  are  without,  *  redeeming  the 

6  time.  Let  your  speech  be  always  with 
grace,  seasoned  with  salt,  that  ye  may 
know  how  ye  ought  to  answer  each  one. 

7  All  my  affairs  shall  Tychicus  make 
known  unto  you,  the  beloved  brother  and 
faithful    minister  and   fellow-servant    in 

8  the  Lord :  whom  I  have  sent  unto  you  for 
this  very  purpose,  that  ye  may  know  our 
estate,    and    that   he    may   comfort   your 

9  hearts ;  together  with  Onesimus,  the 
faithful  and  beloved  brother,  who  is  one 
of  you.     They  shall   make  known   unto 

I        you  all  things  that  nre  done  here. 

10  Aristarcluis  my  fellow-prisoner  saluteth 
you,  and  Mark,  the  cousin  of  Barnabas 
(touching  whom  ye  received  command- 
ments; if  he  come  unto  you,  receive  him), 

11  and  .Jesus,  which  is  called  Justus,  who 
are  of  the  circumcision :  these  only  ore  my 
fellow-workers  unto  the  kingdom  of  God, 
men  that  have  been  a  comfort  unto  me. 

12  Epaphras,  who  is  one  of  you,  a  ^  servant 
of  Christ  Jesus,  saluteth  you,  always 
striving  for  you  in  his  prayers,  that  ye 
may  stand  perfect  and  fully  assured  in  all 


Gr.  Lords.    ^  Gr.  bond-servants.    ^  Gr.  equality.    *  Gr.  buying  up  the  opportunity .    ^  Gr.  bond-senant. 


4 :  6),  80  different  from  the  lugubrious  spirit  so 
Redeeming  the  time.    See  on  Eph. 


1.  Eph.  2 :  9.    This  verse  should  end  the  third  chapter. 

3.  Xote  how  Paul  insists  on  the  thankful  spirit  in  prayer  (Phil 
common  to  many. 

3.  Them  that  are  without.     Unbelievers  (compare  1  Thess.  4:  12). 
5 :  16. 

6.  Seasoned  with  salt.  That  is,  free  from  all  corruption.  If  our  speech  is  thus  seasoned  with  divine  grace, 
we  shall  know  how  to  speak  when  questioned. 

7.  Tychicus  was  a  Colossian  or  Ephesian,  and  had  carried  news  to  Rome  of  the  churches  in  Asia  Minor,  and 
now  carried  back  these  Epistles  from  Paul  (to  Ephesus,  Colossas,  and  Philemon).  It  may  be,  however,  that  he  ac- 
companied Paul  from  Syria,  when  he  went  to  Rome  as  a  captive  (see  Acts  20:  4;  Eph.  6:  22;  2  Tim.  4: 12;  Tit.  3: 
12). 

9.  Onesimus  was  Philemon's  fugitive  slave  going  back  with  Paul's  letter  to  his  master  at  Colossse  (see 
Philem.  in). 

10.  Aristarchus  was  a  Thessalonian  (Acts  20  :  4).  He  accompanied  Paul  from  Syria  (Acts  27  :  2).  Mark,  the 
evangelist  (see  Acts  12  :  12,  25 ;  13  :  5,  13 ;  15  :  37-39) .  Jefsus,  which  is  called  Justus.  We  know  nothing  surely 
of  him.  Tradition  makes  him  afterward  Bishop  of  Eleutheropolis.  These  only;  i.e.,  of  the  circumcision.  The 
Gentiles  are  afterwards  named. 

Vi.  Epaphras.  See  chap.  1:7.  Perfect  and  fully  assured.  Two  words  expressing  thoroughness  from 
two  points  of  view,  —  "  full-grown  and  filled  up."  [In  the  Septuagint  7r\i)po(|)opeoj  is  the  translation  of  Hebrew  mille 
(to  fill)]. 


Ezhortations 


COLOSSIAXS,    IV. 


and  salutations. 


13  For  I  bear  him  record,  that  he  hath  a  great 
zeal  for  you,  and  them  that  are  in  Laodioea,  and 
them  in  Hierapolis. 

14  Luke,  the  beloved  physician,  and  Demas, 
greet  you. 

15  yalute  the  brethren  which  are  in  Laodicea, 
and  Nymphas,  and  the  church  which  is  in  his 
house. 

Ki  And  when  this  epistle  is  read  among  you, 
cause  that  it  be  read  also  in  the  church  of  the 
Laodiceans;  and  that  ye  likewise  read  the  epistlt 
from  Laodicea. 

IT  And  say  to  Archippus.  Take  heed  to  the 
ministry  which  thou  hast  received  in  the  Lord, 
that  thou  fulfil  it. 

18  The  salutation  by  the  hand  of  me  Paul.  Re- 
member my  bonds.     Grace  be  with  you.     Amen. 

H  WriUen  from  Rome  to  the  Colossiana  by  Tychicus  and 
Onesimus. 


13  the  will  of  God.  For  I  bear  him  witness, 
that  he  hath  much  labour  for  you.  and 
for  them  in  Laodicea,  and   for  them  in 

14  Hierapolis.     Luke,  the  beloved  physician, 

15  and  Demas  salute  you.  Salute  the  breth- 
ren that  are  in  Laodicea,  and  '  Nymphas, 
and  the  church  that  is  in  -^  their  house. 

16  And  when  ^this  epistle  hath  been  read 
among  you,  cause  that  it  be  read  also  in 
the  church  of  the  Laodiceans;  and  that 
ye   also   read   the  epistle  from  Laodicea. 

17  And  say  to  Archippus,  Take  heed  to  the 
ministry  which  tbou  hast  received  in  the 
Lord,  that  thou  fulfil  it. 

18  The  salutation  of  me  Paul  with  mine 
own  hand.  Remember  my  bonds.  Grace 
be  with  you. 


1  The  Greek  may  represent  Nynipha.    ^  Some  ancient  authorities  read  he 


Gr.  the 


13.  Laodicea.  See  chap.  2:1.  Hierapolis  was  five  miles  north  of  Laodicea.  Its  ruins  are  now  called 
Pambak-Kalessi. 

14.  Luke,  the  evangelist,  the  faithful  companion  of  Paul.     Deinas,  who  afterward  apostatized  (2  Tim.  4:  10). 

15.  Their  house.  That  is,  the  house  of  the  Laodicean  brethren  and  Xymphas.  By  this  it  would  appear  that 
the  church  in  Laodicea  gathered  together  in  a  house  jointly  owned  by  its  members.  If  so,  it  was  probably  the  rirst 
instance  of  a  church-building  iu  the  Christian  dispensation.  Some  of  the  manuscripts  read  "  his,"  and  thus  refer  the 
house  only  to  Nymphas. 

16.  The  epistle  from  Laodicea.  One  would  suppose  this  meant  an  Epistle  written  by  the  church  at  Lao- 
dicea; but,  from  the  previous  injunction  to  have  this  Epistle  to  the  Colossians  read  to  the  Laodicean  church,  we  may 
not  press  the  literainess  of  the  phrase  as  it  occurs  in  the  Greek,  but  suppose  a  letter  sent  by  Paul  to  Laodicea,  and 
which  'he  Laodiceans  were  to  send  to  the  Colossians  to  read.  Some  think  this  was  the  Ephesiau  letter,  a  copy  of 
which  (as  a  circular  letter)  had  been  sent  to  Laodicea;  but  this  is  a  harsh  supposition. 

17.  Archippus  was  a  member  and  officer  in  the  Colossian  church,  which  probably  met  at  Philemon's  house 
(see  Philem.  2;. 

18.  With  mine  own  hand.  These  last  few  words  Paul  writes  with  his  own  hand,  his  secretary  having  writ- 
ten the  rest  at  his  dictation  (see  Gal.  6;  11).  It  seems  to  be  a  very  reasonable  conjecture,  that  Paul's  eyesight  was 
feeble,  and  that  hence  he  had  to  employ  an  amanuensis.  He  scarcely  would  have  employed  a  secretary  because  of 
the  press  of  correspondence,  and  certainly  not  from  pride.  "The  large  letters"  of  Gal.  6;  11  might  be  the  large 
characters  he  had  to  make  when  he  attempted  to  write. 


The  Argument  of  thin  Chapter.  —  "  Be  circumspect  and  prayerful,  both  for  yourselves  and  for  me,  and  receive 
the  salutations  of  us  who  are  at  Rome." 


THE  FIRST  EPISTLE   OF   PAUL  THE   APOSTLE 


THESSALONIAJ^S. 


This  Epistle  is  undoubtedly  tlie  first  of  the  series  of  Pauline  epistles  which  we  have.  It  was  written  shortly 
after  the  apostle's  first  visit  to  Thessalouica  (described  Acts  17  :  1-10)  from  Corinth,  probably  in  the  year  51.  The 
apostle  praises  the  Thessalonian  Christians  for  their  graces,  urges  them  to  holy  living  in  view  of  Christ's  coming, 
and  bids  them  not  to  sorrow  on  account  of  their  deceased  brethren. 


CHAPTER    I. 


1.  The  Thessalonians  are  given  to  understand  both  how  mindful  of  them  Saint  Paul  was  at  all  times  in  thanks- 
giving, and  prayer!  5.  and  also  how  well  he  was  persuaded  of  the  truth  and  sincerity  of  their  faith,  and 
conversion  to  God. 


1  Paul,  and  Silvanus,  and  Tiraotheus,  unto 
the  church  of  the  Thessalonians  which  is  in  God 
the  Father,  and  in  the  Lord  Jesus  Christ :  Grace 
be  unto  you,  and  peace,  from  God  our  Father, 
and  the  Lord  Jesus  Christ. 

2  We  give  thanks  to  God  always  for  you  all, 
making  mention  of  you  in  our  prayers ; 

3  Remembering  without  ceasing  your  work  of 
faith,  and  labour  of  love,  and  patience  of  hope  in 
our  Lord  Jesus  Christ,  in  the  sight  of  God  and 
our  Father; 

4  Knowing,  brethren  beloved,  your  election  of 
God. 

5  For  our  gospel  came  not  unto  you  in  word 
only,  but  also  in  power,  and  in  the  Holy  Ghost, 
and  in  much  assurance ;  as  ye  know  what  manner 
of  men  we  were  among  you  for  your  sake. 

6  And  ye  became  followers  of  us,  and  of  the 
Lord,  having  received  the  word  in  much  affliction, 
with  joy  of  the  Holy  Ghost: 

7  So  that  ye  were  ensamples  to  all  that  believe 
in  Macedonia  and  Achaia. 

8  For  from  you  sounded  out  the  word  of  the 
Lord  not  only  in  Macedonia  and  Achaia,  but  also 
in  every  place  your  faith  to  God-ward  is  spread 
abroad;  so  that  we  need  not  to  speak  any  thing. 


1  Paul,  and  Silvanus,  and  Timothy, 
unto  the  church  of  the  Thessalonians  in 
God  the  Father  and  the  Lord  Jesus 
Christ:  Grace  to  you  and  peace. 

2  We  give  thanks  to  God  always  for 
you  all,  making  mention    of  you  in  our 

3  prayers ;  remembering  without  ceasing 
your  work  of  faith  and  labour  of  love  and 
patience  of  hope  in  our  Lord  Jesus  Christ, 

4  before  our  God  and  Father;  knowing, 
brethren  beloved  of  God,  your  election, 

5  1  how  that  our  Gospel  came  not  unto  you 
in  word  only,  but  also  in  power,  and  in 
the  2  Holy  Ghost,  and  in  much  ^  assurance; 
even  as  ye  know  what  manner  of  men  we 
shewed    ourselves    toward   you  for  your 

6  sake.  And  ye  became  imitators  of  us, 
and  of  the  Lord,  having  received  the  word 
in  much  affliction,  with  joy  of  the  •^Holy 

7  Ghost ;  so  that  ye  became  an  ensample 
to  all  that  believe  in  Macedonia  and  in 

8  Achaia.  For  from  you  hath  soimded  forth 
the  word  of  the  Lord,  not  only  in  Mace- 
donia and  Achaia,  but  in  every  place  your 
faith  to  God-ward  is  gone  forth;  so  that 

9  we  need  not  to  speak  any  thing.    For  they 


Or,  because  our  gospel,  etc.    '  Or,  Holy  Spirit.    ^  Or,  fulness. 


1.  Silvanus.  Same  as  "Silas"  (Acts  15-17).  Silas  and  Timothy  were  both  companions  of  Paul  on  his 
second  journey,  and  it  was  during  this  second  journey  that  he  wrote  these  two  Epistles  to  the  Thessalonians. 
1-3.  For  this  beginning,  see  preceding  Epistles. 

3.  Faith  works,  love  makes  that  work  a  labor  (by  resolutely  meeting  hardships) ;  while  hope  endows  the  labor 
with  patience. 

4.  Your  election  ;  i.e.,  the  circumstances  connected  with  your  election. 

5.  Assurance.  Rather,  "fulness."  There  was  a  full  exhibition  of  miraculous  gifts,  and  a  hearty  embrace  of 
the  truth. 

6.  In  much  affliction.    Acts  17  :  5-9. 

7.  Macedonia.  The  Roman  province,  of  which  both  Thessalonica  and  Philippl  were  cities.  Achaia,  the 
province  south  of  Macedonia,  including  all  the  ancient  states  of  continental  Greece;  i.e.,  Greece  apart  from  ita 
Islands  and  coast  colonies. 

8.  So  that  we  need  not  to  speak  any  thing  of  your  faith. 

463 


The  manner  of 


I.    TIIESSALOXIANS,    II. 


Paul's  preaching. 


9  For  they  themselves  shew  of  ns  what  manner 
of  entering  in  we  had  unto  you,  and  how  ye  turned 
to  God  from  idols  to  serve  .the  living  and  true 
God; 

10  And  to  wait  for  his  Son  from  heaven,  whom 
he  raised  from  the  dead,  even  Jesus,  which  deliv- 
ered us  from  the  wrath  to  come. 


themselves  report  concerning  us  what 
manner  of  entering  in  we  had  unto  you; 
and  how  ye  turned  unto  God  from  idols, 
10  to  serve  a  living  and  true  God,  and  to  wait 
for  his  Son  from  heaven,  whom  he  raised 
from  the  dead,  even  Jesus,  which  deliver- 
eth  us  from  the  wrath  to  come. 


9.  They  themselves.    The  people  "  in  every  place." 

10.  From  heaven  —  from  the  dead.     God  raised  bim  from  the  dead.    We  wait  for  hira  from  heaven. 

The  Argument  of  this  Chapter.  —  "I  am  thankful  for  your  consistent  Christian  character,  which  has  made  you 
examples  of  a  true  faith  ever  since  you  were  converted." 


CHAPTER    II. 


1,  In  what  manner  the  gospel  was  brought  and  preached  to  the  Thessalonians,  and  in  what  sort  also  they  received 
it.  18.  A  reason  is  rendered  both  why  Saint  Paul  was  so  long  absent  from  them,  and  also  why  he  was  so 
desirous  to  see  them. 


1  For  yourselves,  hrethren,  know  our  entrance 
in  unto  you,  that  it  was  not  in  vain : 

2  But  even  after  that  we  had  suffered  before, 
and  were  shamefully  entreated,  as  ye  know,  at 
Philippi,  we  were  bold  in  our  God  to  speak  unto 
you  the  gospel  of  God  with  much  contention. 

3  For  our  exhortation  was  not  of  deceit,  nor  of 
uncleanness,  nor  in  guile : 

4  But  as  we  were  allowed  of  God  to  be  put  in 
trust  with  the  gospel,  even  so  we  speak;  not  as 
pleasing  men,  but  God,  which  trieth  our  hearts. 

.5  For  neither  at  any  time  used  we  flattering 
words,  as  ye  know,  nor  a  cloke  of  covetousness ; 
God  is  witness: 

6  Nor  of  men  sought  we  glory,  neither  of  you, 
nor  yet  of  others,  when  we  might  have  been  bur- 
densome, as  the  apostles  of  Christ. 

7  But  we  were  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children: 

8  So  being  affectionately  desirous  of  you,  we 
were  willing  to  have  imparted  unto  you,  not  the 
gospel  of  God  only,  but  also  our  own  souls,  because 
ye  were  dear  unto  us. 

9  For  ye  remember,  brethren,  our  labour  and 
travail:  for  labouring  night  and  day,  because  we 
would  not  be  chargeable  unto  any  of  you,  we 
preached  unto  you  the  gospel  of  God. 

10  Ye  are  witnesses,  and  God  also,  how  holily 
and  justly  and  unblameably  we  behaved  ourselves 
among  you  that  believe : 


1  Fob  yourselves,  brethren,  know  our  en- 
tering in  unto  you,  that  it  hath  not  been 

2  found  vain :  but  having  suffered  before, 
and  been  shamefully  intreated,  as  ye 
know,  at  Philippi,  we  waxed  bold  in  our 
God  to  speak  unto  you  the  gospel  of  God 

3  in  much  conflict.  For  our  exhortation  is 
not  of  error,  nor  of  uncleanness,  nor  in 

4  guile :  but  even  as  we  have  been  approved 
of  God  to  be  intrusted  with  the  gospel,  so 
we  speak;  not  as  pleasing  men," but  God 

5  which  proveth  our  hearts.  For  neither 
at  any  time  were  we  found  using  words 
of  flattery,  as  ye  know,  nor  a  cloke  of  cov- 

6  etousness,  God  is  witness;  nor  seeking 
glory  of  men,  neither  from  you,  nor  from 
others,  when  we  might  have  ^been  bur- 

7  densome,  as  apostles  of  Christ.  But  we 
were  '^  gentle  in  the  midst  of  you,  as  when 
a   nurse    cherisheth    her   own    children: 

8  even  so,  being  affectionately  desirous  of 
you,  we  were  well  pleased  to  impart  unto 
you,  not  the  gospel  of  God  only,  but  also 
our  own  souls,  because  ye  were  become 

9  very  dear  to  us,  P'or  ye  remember,  breth- 
ren, our  labour  and  travail :  working  night 
and  day,  that  we  might  not  burden  any 
of  you,  we  preached  unto  you  the  gospel  of 

10  God.    Ye  are  witnesses,  and  God  also,  how 
holily  and  righteously  and  unblameably  we 


Or,  claimed  honour.    -  Most  of  the  ancient  authorities  read  babes. 


1.  Found  vain.  Empty  or  weak.  He  goes  on  to  show  that  it  was  strong,  both  in  the  presentation  and  in  the 
reception  of  the  gospel.  It  was  not  empty,  but  full,  in  its  aggressive  aspect;  and  it  was  also  not  empty,  but  full,  of 
fruit  in  its  results. 

2.  At  Philippi  (Acts  16:  19-24). 

3.  Our  exhortation  (i.e.,  preaching)  comes  not  out  of  a  false  source,  nor  out  of  an  unclean  carnal  source;  nor  is 
it  a  piece  of  cunning  machinery  for  ulterior  ends. 

4.  In  opposition  to  the  negative  of  the  preceding  verse.    God  is  the  source  of  it,  and  obedience  to  God  is  our  aim. 

5.  An  enlargement  on  the  denial  of  guile.  Flattery  is  one  of  the  instruments  of  guile.  A  cloke  of  covetous- 
ness. He  here  specifies  one  of  the  most  common  ends  of  guile.  He  neither  used  flattery  as  a  means,  nor  covetous- 
ness as  an  end. 

6.  Another  end  of  guile.  We  did  not  seek  glory:  nay,  not  even  did  we  seek  that  righteous  honor  which  we 
might  have  sought  as  apostles  (plural  for  singular),  in  our  support. 

7.  Gentle.  Although  the  .Siiiaiiic,  Vatican,  and  other  prominent  MSS.,  as  well  as  the  Vulgate,  here  read 
"babes;"  yet  this  is  a  case  where  common  sense  is  worth  more  than  a  thousand  MSS.  The  word  ejiioi  is 
"  gentle,"  and  nepioi  is  "  babes."  The  preceding  word  endo  with  an  X,  which  could  readily  (in  MSS.  where  there 
is  no  division  between  words)  be  connected  with  both  the  preceding  and  succeeding  word  In  the  transcription.  We 
hold  that  "  gentle  "  Is  the  true  reading,  in  spite  of  Origen's  ingenious  defence  of  "  babes."  Paul's  gentleness 
toward  the  Thessalonians  went  so  far  that  he  would  not  let  them  help  even  toward  his  support. 

lO.  Holily  ami  righteously  and  unblameably.  A  descending  climax.  Holily  in  heart  before  God, 
righteously  in  our  cuuduct  toward  man,  unblamably  in  the  whole  appearanct  of  our  wiJk. 

466 


Paul's  care  for 


I.    THESSALONIANS,    III. 


the  Thessalonians. 


11  As  ye  know  how  we  exhorted  and  comforted 
and  charged  every  one  of  you,  as  a  father  doth  his 
children, 

12  That  ye  would  walk  worthy  of  God,  who  hath 
called  you  unto  his  kingdom  and  glory. 

18  For  this  cause  also  thank  we  God  without 
ceasing,  because,  when  ye  received  the  word  of 
God  which  ye  heard  of  us,  ye  received  it  not  as  the 
word  of  men,  but  as  it  is  in  truth,  the  word  of 
God,  which  effectually  worketh  also  in  you  that 
believe. 

14  For  ye,  brethren,  became  followers  of  the 
churches  of  God  which  in  Judiea  are  in  Christ 
Jesus:  for  ye  also  have  suffered  like  things  of  your 
own  countrymen,  even  as  they  have  of  the  Jews: 

1.5  Who  both  killed  the  Lord  Jesus,  and  their 
own  prophets,  and  have  persecuted  us;  and  they 
please  not  God,  and  are  contrary  to  all  men : 

16  Forbidding  us  to  speak  to  the  Gentiles  that 
they  might  be  saved,  to  fill  up  their  sins  alway: 
for  the  wrath  is  come  upon  them  to  the  uttermost. 

17  But  we,  brethren,  being  taken  from  you  for 
a  short  time  in  presence,  not  in  heart,  endeavoured 
the  more  abundantly  to  see  your  face  with  great 
desire. 

18  Wherefore  we  would  have  come  unto  you, 
even  I  Paul,  once  and  again;  but  Satan  hindered 
us. 

19  For  what  is  our  hope,  or  joy,  or  crown  of  re- 
joicing ?  Are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  at  his  coming  ? 

20  For  ye  are  our  glory  and  joy. 


behaved   ourselves    toward   you   that   be- 
ll lieve :  as  ye  know  how  we  dealt  with  each 
one  of  you,  as  a  father  with  his  own  chil- 
dren,   exhorting    you,    and    encouraging 

12  yon,  and  testifying,  to  the  end  that  ye 
should  walk  worthily  of  God,  who  ^  call- 
etli  you  into  his  own  kingdom  and  glory. 

13  And  for  this  cause  we  also  thank  God 
without  ceasing,  that,  when  ye  received 
from  us  -the  word  of  the  message,  even 
the  word  of  God,  ye  accepted  it  not  as  the 
word  of  men,  but,  as  it  is  in  truth,  the 
word  of  God,  which  also  worketh  in  you 

14  that  believe.  For  ye,  brethren,  became 
imitators  of  the  churches  of  God  which 
are  in  Jtidi^a  in  Christ  Jesus:  for  ye  also 
suffered  the  same  things  of  your  own 
countrymen,    even    as    they   did    of    the 

1.5  Jews;  who  both  killed  the  Lord  Jesus 
and  the  prophets,  and  drave  out  us,  and 
please  not  God,  and  are  contrary  to  all 

16  men ;  forbidding  us  to  speak  to  the  Gen- 
tiles that  they  may  be  saved;  to  fill  up 
their  sins  alway:  but  the  wrath  is  come 
upon  them  to  the  uttermost. 

17  But  we,  brethren,  being  bereaved  of 
you  for  3  a  short  season,  in  presence,  not 
in  heart,  endeavoured  the  more  exceed- 
ingly to  see  your  face  with  great  desire : 

18  because  we  would  fain  have  come  unto 
you,  I  Paul  once  and  again;  and  Satan 

19  hindered  us.  For  what  is  our  hope,  or 
joy,  or  crown  of  glorying  ?  Are  not  even 
ye,  before  our  Lord  Jesus  at  his  *  coming  ? 

20  For  ye  are  our  glory  and  our  joy. 


1  Some  ancient  authorities  read  called. 


Gr.  t/ie  word  of  hearing.    3  Gr.  a  season  of  an  hour.    *  Gr.  presence. 


11.  As  ye  know.  Note  the  frequent  appeals  to  their  own  knowledge  (see  chap.  1 .  5,  chap.  2;  1,  2,  5,  9,  10). 
He  had  only  lately  been  with  them,  and  they  could  not  have  forgotten. 

13.  Which  also  worketh.  Not  only  you  received  it,  but  now,  since  you  received  it,  it  is  a  power  of  God 
working  in  your  hearts  and  lives. 

15.  Drave  out  us  from  various  places,  like  Lystra,  Philippi,  Thessalonica.  The  Thessalonian  Christians  had 
suffered,  both  from  Gentiles  and  from  .Jews  (see  Acts  17  :  5). 

10.  To  fill  up  their  sins  alway.  Going  on  thus  to  fill  up  their  sins  all  the  time  (compare  Matt.  23:32). 
To  the  uttermost.  Or,  "  altogether."  The  Jewish  nation  is  spoken  of  proleptically  as  destroyed.  Twenty  years 
afterward,  Jerusalem  was  in  ruins  and  the  temple  services  at  an  end. 

17.  The  more  exceedingly.     Very  exceedingly. 

18.  Satan  hindered  us.  Perhaps  by  Paul's  sickness  (Luke  13:  16),  or  perhaps  by  stirring  up  opposition  to 
Paul's  preaching  elsewhere,  and  thus  making  him  stay  longer  at  such  places  than  he  had  intended. 

The  Argumetit  of  this  Chapter.  —  "  Now,  at  that  time  of  my  visit  to  you,  you  know  I  was  frank  and  true  in  my 
preaching,  notwithstanding  my  persecutions;  and  I  felt  and  acted  toward  you  as  a  parent  toward  his  children, 
exhorting  you  to  Christian  consistency,  which  indeed  ye  have  shown  under  great  affliction.  Hence  I  have  desired  to 
see  you  again  in  my  love  for  you,  but  have  been  prevented  by  Satan." 


CHAPTER    III. 


1.  Saint  Paul  testifietli  his  great  love  to  the  Thessalonians,  partly  hy  sending  Timothy  unto  them  to  strengthen 
and  comfort  them  i  partly  hy  rejoicing  in  their  well  doing  i  10,  and  partly  by  praying  for  them,  and  desiring 
a  safe  coming  nnto  them, 

1  Wherefore  when  we  could  no  longer  for- 
bear, we  thought  it  good  to  be  left  at  Athens 
alone; 

2  And  sent  Timotheus,  our  brother,  and  minis- 
ter of  God,  and  our  fellowlabourer  in  the  gospel 
of  Christ,  to  establish  you,  and  to  comfort  you 
concerning  your  faith : 


1  Wherefore  when  we  could  no  longer 
forbear,  we  thought  it  good  to  be  left  be- 

2  hind  at  Athens  alone ;  and  sent  Timothy, 
our  brother  and  i  God's  minister  in  the  gos- 
pel of  Christ,  to  establish  you,  and  to  com- 

3  fort  you  concerning  your  faith ;  that  no 
man  be   moved   by  these   afflictions;    for 


Some  ancient  authorities  read  fellow-ivorker  with  God. 


1,  2.  Paul  left  Timothy  at  Bertea  (Acts  17  :  14)  ;  and  he  probably  left  word  with  Timothy  to  go  back  to  Thessa- 
lonica, and  comfort  the  afflicted  disciples  there  before  he  should  rejoiu  Paul  at  Athens.     Wheu  Paul  arrived  at 

467 


Paul  exhorteth  them 


I.    TIIESSALOXIANS,    IV 


to  live  holily  and  justly, 


3  That  no  man  should  be  moved  by  these  afflic- 
tions :  for  yourselves  know  that  we  are  appointed 
thereunto. 

4  For  verily,  when  we  were  with  you,  we  told 
you  before  that  we  should  suifer  tribulation;  even 
as  it  came  to  pass,  and  ye  know. 

.5  For  this  cause,  when  I  could  no  longer  for- 
bear, I  sent  to  know  your  faith,  lest  by  some 
means  the  tempter  have  tempted  you,  and  our 
labour  be  in  vain. 

6  But  now  when  Timotheus  came  from  you 
unto  us,  and  brought  us  good  tidings  of  your  faith 
and  charity,  and  that  ye  have  good  remembrance 
of  us  always,  desiring  greatly  to  see  us,  as  we  also 
to  see  you : 

7  Therefore,  brethren,  we  were  comforted  over 
you  in  all  our  affliction  and  distress  by  your  faith : 

8  For  now  we  live,  if  ye  stand  fast  in  the  Lord. 

9  For  what  thanks  can  we  render  to  God  again 
for  you,  for  all  the  joy  wherewith  we  joy  for  your 
sakes  before  our  God ; 

10  Night  and  day  praying  exceedingly  that  we 
might  see  youi-  face,  and  might  perfect  that  which 
is  lacking  in  your  faith  ? 

11  Xow  God  himself  and  our  Father,  and  our 
Lord  Jesus  Christ,  direct  our  way  unto  you. 

12  And  the  Lord  make  you  to  increase  and 
abound  in  love  one  toward  another,  and  toward 
all  men,  even  as  we  do  toward  you: 

13  To  the  end  he  may  stablish  your  hearts  un- 
blameable  in  holiness  before  God,  even  our  Father, 
at  the  coming  of  our  Lord  Jesus  Christ  with  all 
Ills  saints. 


yourselves  know  that  hereunto  we  are  ap- 

4  pointed.  For  verily,  when  we  were  with 
you,  we  told  you  i  beforehand  that  we  are 
to   suffer   affliction;   even  as   it   came  to 

5  pass,  and  ye  know.  For  this  cause  I  also, 
when  I  could  no  longer  forbear,  sent  that 
1  might  know  your  faith,  lest  by  any 
means  the  tempter  had  tempted  you,  and 

6  our  labour  should  be  in  vain.  But  when 
Timothy  came  even  now  unto  us  from 
you,  and  brought  us  glad  tidings  of  your 
faith  and  love,  and  that  ye  have  good  re- 
membrance of  us  always,  longing  to  see 

7  us,  even  as  we  also  tu  .see  you ;  for  this 
cause,  brethren,  we  were  comforted  over 
you    in    all    our    distress    and     affliction 

8  through  your  faith :  for  now  we  live,  if 

9  ye  stand  fast  in  the  Lord.  For  what 
thanksgiving  can  we  render  again  unto 
God  for  you,  for  all  the  joy  wherewith  we 

10  joy  for  your  sakes  before  our  God ;  night 
and  day  praying  exceedingly  that  v/e  may 
see  your  face,  and  may  perfect  that  which 
is  lacking  in  your  faith  ? 

11  Now  may  oui-  God  and  Father  himself, 
and  our  Lord  Jesus,  direct  our  way  unto 

12  you :  and  the  Lord  make  you  to  increase 
and  abound  in  love  one  toward  another, 
and  toward  all  men,  even  as  we   also  Oo 

13  toward  you ;  to  the  end  he  may  stablish 
your  hearts  unblameable  in  holiness  be- 
fore our  God  and  Father,  at  the  -  coming 
of  our  Lord  Jesus  with  all  his  saints.-^ 


Or,  plainly.    ^  Gr.  preneiice.    ^  Many  ancient  authorities  add  ylmere. 


Athens,  he  sent  word  back  by  his  escort  for  Timothy  to  hurry  to  him,  doubtless  after  his  Thessalonian  errand 
(Acts  17  :  15).  But  Timothy  did  not  reach  Paul  until  Paul  had  gone  to  Corinth  (.Vets  IS:  5).  With  this  explanation, 
the  words  would  mean,  "  Wherefore,  being  at  Bertea,  when  I  could  no  longer  forbear  communicating  with  you,  I 
thought  it  good  to  go  and  stay  at  Athens  alone,  and  to  send  Timothy  direct  from  Beru;a  to  you  at  Thessalouica." 

5.  For  this  cause,  etc.     Resumption  of  verse  1. 

6.  Even  now.     At  Corinth  (Acts  IS:  5). 

8.  Now  we  live.     We  are  revived. 

9.  Omit  the  word   "  again."     The  Greek  verb  means  merely  to  "  render  "  or  "  give  back." 

10.  Exceedingly.  A  very  strong  Greek  word,  meaning  "  superabundantly,"  or  "  over-esceedingly."  It  is 
used  in  the  Septuagint,  and  is  found  in  Eph.  3:  20,  where  it  is  translated  "exceeding  abundantly,"  and  in  1  Thess. 
5:  13,  where  it  is  rendered  "exceeding  highly."  Although  Paul  prayed  thus  earnestly,  yet  it  was  not  till  several 
years  had  elapsed  that  the  prayer  was  answered  by  a  second  visit  to  the  Thessalouiaus  (Acts  20 :  1,  2). 

13.  The  coming:  of  our  Lord  Jesus  at  the  final  judgment. 

The  Argument  of  this  Chapter. —  "  And  so  1  sent  Timotheus  lo  comfort  you,  and  his  report  of  you  has  com- 
forted me  with  very  great  joy;  while  I  pray  earnestly  to  see  you  again,  and  for  your  growth  in  love  and  holiness." 


CHAPTER    IV. 


1,  He  exhorteth  them  to  go  on  forward  in  all  manner  of  godliness,  6.  to  live  holily  and  jnstly,  9.  to  love  one 
another,  11.  and  qnietly  to  follow  their  own  business ;  13.  and  last  of  all  to  sorrow  moderately  for  the  dead, 
15.  And  unto  this  last  exhortation  is  annexed  a  brief  description  of  the  resurrection,  and  second  coming  of 
Christ  to  judgment. 


1  Furthermore  then  we  beseech  you,  breth- 
ren, and  exhort  you  by  the  Lord  Jesus,  that  as  ye 
have  received  of  us  how  ye  ought  to  walk  and  to 
please  God,  .so  ye  would  abound  more  and  more. 

2  For  ye  know  what  commandments  we  gave 
you  by  the  Lord  Jesus. 

3  J'or  this  is  the  will  of  God,  even  your  sanctifi- 
cation,  that  ye  should  abstain  from  fornication: 


1  FrxAT>i.Y  then,  brethren,  we  beseech 
and  exhort  you  in  the  Lord  Jesus,  that,  as 
ye  received  of  us  how  ye  ought  to  walk 
and  to  please  God,  even  as  ye  do  walk.  — 

2  that  ye  abound  more  and  more.  For  ye 
know  what  ^  charge  we  gave  you  thrcnigh 

3  the  Lord  Jesus.  For  this  is  the  will  of 
God,    even    your    sanctification,    that    ye 


Gr.  charges. 


3.  Your  sanctification.    In  oppositi 


to  uncleanness  (see  verse  7). 
46S 


Description  of  the  resurrection 


I.    THESSALOXIAXS,    IV. 


and  Christ's  second  coming. 


4  That  every  one  of  you  should  know  how  to 
possess  his  vessel  in  sanctification  and  honour; 

5  Not  in  the  lust  of  concupiscence,  even  as  the 
Gentiles  which  know  not  God : 

6  That  no  man  go  beyond  and  defraud  his 
brother  in  any  matter:  because  that  the  Lord  is 
the  avenger  of  all  such,  as  we  also  have  fore- 
warned you  and  testified. 

7  For  God  hath  not  called  us  unto  uncleanness, 
but  luito  holiness. 

8  He  therefore  that  despiseth,  despiseth  not 
man,  but  God,  who  hath  also  given  unto  us  his 
Holy  Spirit. 

9  But  as  touching  brotherly  love  ye  need  not 
that  I  write  unto  you :  for  ye  yourselves  are  taught 
of  God  to  love  one  another. 

10  And  indeed  ye  do  it  toward  all  the  brethren 
which  are  in  all  Macedonia:  but  we  beseech  you, 
brethren,  that  ye  increase  more  and  more; 

]  1  And  that  ye  study  to  be  quiet,  and  to  do  your 
own  business,  and  to  work  with  your  own  hands, 
as  we  commanded  you ; 

12  That  ye  may  walk  honestly  toward  them  that 
are  without,  and  that  ye  may  have  lack  of  nothing. 

13  But  I  would  not  have  you  to  be  ignorant, 
brethren,  concerning  them  which  are  asleep,  that 
ye  sorrow  not,  even  as  others  which  have  no  hope. 

14  For  if  we  believe  that  Jesus  died  and  rose 
again,  even  so  them  also  which  sleep  in  Jesus  will 
God  bring  with  him. 

1.5  F'or  this  we  say  unto  you  by  the  word  of  the 
Lord,  that  we  which  are  alive  and  remain  unto 
the  coming  of  the  Lord  shall  not  prevent  them 
which  are  asleep. 

16  For  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  arch- 
angel, and  with  the  trump  of  God:  and  the  dead 
in  Christ  shall  rise  first: 

17  Then  we  which  are  alive  and  remain  shall 
be  caught  up  together  with  them  in  the  cloudp,  to 
meet  the  Lord  in  the  air:  and  so  shall  we  ever  be 
with  the  Lord. 

18  Wherefore  comfort  one  another  with  these 
words. 


4  abstain  from  fornication ;  that  each  one 
of  you  know  how  to  possess  himself  of 
his  own  vessel  in  sanctification  and  hon- 

5  our,  not  in  the  passion  of  lust,  even  as  the 

6  Gentiles  which  know  not  God ;  that  no 
man  ^  transgress,  and  wrong  his  brother 
in  the  matter:  because  the  Lord  is  an 
avenger  in  all  these  things,  as  also  we 

7  '^forewarned  you  and  testified.  For  God 
called  us  not  for  uncleanness,  but  in  sanc- 

8  tification.  Therefore  he  that  rejecteth, 
rejecteth  not  man,  but  God,  who  giveth 
his  Holy  Spirit  unto  you. 

9  But  concerning  love  of  the  brethren  ye 
have  no  need  that  one  write  unto  you:  for 
ye  yourselves  are  taught  of  God  to  love 

10  one  another ;  for  indeed  ye  do  it  toward 
all  the  brethren  which  are  in  all  Mace- 
donia.    But  we  exhort  you,  brethren,  that 

11  ye  abound  more  and  more;  and  that  ye 
**  study  to  be  quiet,  and  to  do  your  own 
business,  and  to  work  with  your  hands, 

12  even  as  we  charged  you ;  that  ye  may  walk 
honestly  toward  them  that  are  without, 
and  may  have  need  of  nothing. 

13  But  we  would  not  have  you  ignorant, 
brethren,  concerning  them  that  fail  asleep; 
that  ye  sorrow  not,  even  as  the  rest,  which 

14  have  no  hope.  For  if  we  believe  that  Je- 
sus died  and  rose  again,  even  so  them  also 
that  are  fallen  asleep  *  in  Jesus  will  God 

15  bring  with  him.  For  this  we  say  unto  you 
by  the  word  of  the  Lord,  that  we  that  are 
alive,  that  are  left  unto  the  ^coming  of 
the  Lord,  shall  in  no  wise  precede  them 

16  that  are  fallen  asleep.  For  tbe  Lord  him- 
self shall  descend  from  heaven,  with  a 
shout,  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God :  and  the  dead 

17  in  C'hrist  shall  rise  first :  then  Ave  that  are 
alive,  that  are  left,  shall  together  with 
them  be  caught  up  in  the  clouds,  to  meet 
the  Lord  in  tlie  air:  and  so  shall  we  ever 

18  be  with  the  Lord.  Wherefore  ^  comfort 
one  another  with  these  words. 


Or,   overreach.    ^  Or,   told  you  pluinl 


.     s  Gr.   be  ambitiousi.    <  Gr.   through. 
5  Gr.  presence.    ^  Or,  exhort. 


Or,  icill    God   through   Jesus. 


4.  In  tsanctification  and  honour.    In  the  honorable  condition  obtained  by  sanctifying  it. 
6.  In  the  matter  of  his  carnal  desires. 
8.  That  rejecteth  this  teaching. 

11.  That  ye  study  to  be  quiet.  That  ye  be  emulous  of  quietness.  To  do  your  own  business.  To 
attend  to  the  duties  of  your  families. 

12.  Honestly.  Rather,  "  becomingly."  May  have  need  of  nothing  by  neglecting  your  daily  labor.  The 
Thessalonians  had  some  among  them  who  were  careless  of  their  livelihood,  under  the  impression  that  Christ  was 
coming  very  soon  to  judgment. 

14.  Them  also  that  are  fallen  asleep  in  Jesus  will  God  bring  with  him.  Rather,  "  them  also  that 
are  fallen  asleep  will  God  through  Jesus  bring  with  him  (.Tesus)."  They  will  appear  with  Jesus  at  the  judgment 
day  (chap.  3:13),  and  this  dignity  they  will  enjoy  through  his  atonement. 

15.  We  that  are  alive.  So  in  verse  17.  Paul  did  not  know  when  the  judgment  day  would  come,  but  he 
expected  it  would  come  soon.  This,  however,  he  did  not  teach.  The  "  we  which  are  alive"  means  "those  which 
are  alive,  among  whom  we  expect  to  be." 

16.  Shout  — voice  of  the  archangel —trump  of  God.  One  idea  in  three  forms.  The  archangel  (which 
is  Christ  himself)  utters  the  KeAevafxa  or  call  for  the  universal  assembly  with  a  voice  which  is  God's  trump. 

17.  To  meet  the  Lord  in  the  air.  After  the  dead  have  been  raised.  All  together  are  caught  up  to  this 
heavenly  meeting. 

The  Argument  of  this  Chapter.  —  "  Avoid  uncleanness.  Avoid  disturbance  and  neglect  of  occupation,  and  have 
no  fears  for  your  deceased  brethren,  who  with  us  shall  enjoy  all  the  glories  of  Christ's  coming." 


Paul  contLaueth  his  description 


I.    TIIESSALOXIAXS,    V. 


of  Christ's  coming  to  judgment. 


CHAPTER    V. 


1.  He  proceedeth  in  the  former  description  of  Christ's  coming  to  judgment,  16,  and  giveth  divers  precepts,  23.  and 

so  concludeth  the  epistle. 

1  But  of  the  times  and  the  seasons,  brethren, 
ye  have  no  need  that  I  write  unto  you. 

2  For  yourselves  knew  perfectly  that  the  day  of 
the  Lord  so  cometh  as  a  thief  in  the  night. 

3  For  when  tliey  shall  say,  Peace  and  safety; 
then  sudden  destruction  cometh  upon  them,  as 
travail  upon  a  woman  with  child;  and  they  shall 
not  escape. 

4  But  ye,  brethren,  are  not  in  darkness,  that 
that  day  sliould  overtake  you  as  a  thief. 

5  Ye  are  ail  the  children  of  light,  and  the  chil- 
dren of  the  day :  we  are  not  of  the  night,  nor  of 
darkness. 

6  Therefore  let  us  not  sleep,  as  do  others;  but 
let  us  Avatch  and  be  sober. 

7  For  they  that  sleep  sleep  in  the  night;  and 
they  that  be  drunken  are  drunken  in  the  night. 

8  But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breastplate  of  faith  and  love;  and 
for  an  helmet,  the  hope  of  salvation. 

9  For  God  hath  not  appointed  us  to  wrath,  but 
to  obtain  salvation  by  our  Lord  Jesus  Christ, 

10  Who  died  for  us,  tliat,  whether  we  wake  or 
sleep,  we  should  live  together  with  him. 

11  Wherefore  comfort  yourselves  together,  and 
edify  one  another,  even  as  also  ye  do. 

12  And  we  beseech  you,  brethren,  to  know 
them  which  labour  among  you,  and  are  over  you 
in  the  Lord,  and  admonish  you; 

13  And  to  esteem  them  very  highly  in  love  for 
their  works'  sake.  And  be  at  peace  among  your- 
selves. 


1  But  concerning  the  times  and  the  sea- 
sons,  brethren,    ye    have    no    need   that 

2  aught  be  written  unto  you.  For  your- 
selves know  perfectly  that  the  day  of  the 
Lord  so  cometh  as  a  thief  in  the  night. 

3  When  they  are  saying.  Peace  and  safety, 
then  sudden  destruction  cometh  upon 
them,  as  travail  upon  a  woman  with  child ; 

4  and  they  shall  in  no  wise  escape.  But  ye, 
brethren,  are  not  in   darkness,  that  that 

5  day  should  overtake  you  ^  as  a  thief :  for  ye 
are  all  sons  of  light,  and  sons  of  the  day: 
we  are  not  of  the  night,  nor  of  darkness  ; 

6  so  then  let  us  not  sleep,  as  do  the  rest,  but 

7  let  us  watch  and  be  sober.  For  they  that 
sleep  sleep  in  the  night;  and  they  that  be 

8  drunken  are  drunken  in  the  night.  But  let 
us,  since  we  are  of  the  day,  be  sober,  putting 
on  the  breastplate  of  faith  and  love;  and 

9  for  a  helmet,  the  hope  of  salvation.  For 
God  appointed  us  not  unto  wrath,  but 
unto  the  obtaining  of  salvation  through 

10  our  Lord  Jesus  Christ,  who  died  for  us. 
that,   whether  we  '-^wake    or    sleep,    we 

11  shoidd  live  together  with  him.  Where- 
fore ^  exhort  one  another,  and  build  each 
other  up,  even  as  also  ye  do. 

12  But  we  beseech  you,  brethren,  to  know 
them  that  labour  among  you,  and  are  over 

13  you  in  tlic  Lord,  and  admonish  you ;  and  to 
esteem  them  exceeding  highly  in  love  for 
their  work's   sake.     Be   at  peace  among 


Some  ancient  authorities  read  «.v  thieves.    ^  Or,  watch.    *  Or,  comfort. 


1.  Ye  have  no  need.     Because  Paul  had  told  them  all  that  was  needful  when  he  was  with  them. 

2.  The  day  of  the  Lord.  The  final  meaning  of  this  expression  is  the  d.iy  of  our  Lord's  coming  visibly 
to  judge  the  world.  Hut  it  is  used  for  all  the  important  crises  of  the  church  and  of  the  individual.  It  is  a  failure 
to  see  this  latter  fact  that  leads  many  commentators  into  extravagant  views  concerning  the  Parottsia,  as  if  all  the 
blessedness  of  God's  saints  was  to  date  from  that  epoch.  Passages  like  John  14:3  have  their  main  intent,  not  in 
the  Parousia,  but  in  the  departure  from  the  body  of  each  believer.  This  whole  context  in  this  Epistle  is  wholly 
misconceived  if  it  is  applied  to  the  last  coming  of  our  Lord  exclusively.  It  certainly  has  that  as  a  foundation  (chap. 
4 :  14-17) ;  but  all  the  exhortations  of  this  fifth  chapter  belong  clearly  to  a  preparation  for  ending  this  earthly  life, 
whenever  it  may  be.  As  a  thief  in  the  night.  Unexpectedly  and  with  hostile  intent.  From  verse  4  we  see 
that  this  metaphor  is  applicable  only  where  the  one  visited  lives  in  the  darkness  of  his  sins. 

3.  A  reminiscence  of  Jer.  6  :  14,  and  Isa.  13  : 8.  This  new  figure  adds  the  thought  of  actual  and  sudden  suffering 
to  that  of  unexpectedness  a»d  hostile  intent  given  in  the  other,  which  two  latter  elements  are  not  given  in  this  second 
figure.  Because  a  woman  expects  the  birth  of  a  child,  we  are  not  to  introduce  the  idea  of  expectation  here;  for  that 
would  contradict  the  teaching  of  the  first  figure,  and  also  the  actual  facts  here  illustrated.  There  are  four  elements 
of  character  here  given  to  the  judgment-day,  and  also  to  the  death-day  of  each  unbeliever,  —  uuexpecledness,  hostil- 
ity, suddenness,  and  painfulness. 

4.  The  exemption  of  the  believer  from  all  this. 

5.  Note  the  change  from  ije  to  ive. 

0.  Let  lis  watch;  i.e.,  keep  awake  for  duty  and  events.  Be  sober.  Eflicient  wakefulness  must  have  all  the 
faculties  clear. 

8.  Breastplate  of  faith  and  love,  etc.     Pee  on  Eph.  6:13-17. 

9.  For.     Explaining  the  last  word  "  salvation." 

10.  Whether  we  wake  or  sleep.  It  would  be  violence  to  give  to  the  two  Greek  words,  contrasted  in  verses 
6-S,  new  meanings  here.  We  must  therefore  re.id  here,  "  whether  we  mi/r/i  or  sleep."  We  may  be  watchful  as 
sons  of  the  day,  or  we  may  be  asleep  as  sons  of  the  night.  In  any  case,  it  is  true  that  Christ  died  for  the  purpose  of 
having  us  live  with  him.  Whatever  our  conduct,  we  may  be  sure  of  his  loving  desire.  The  ordinary  way  to  inter- 
pret this  phrase  is,  "  whether  we  live  or  die;  "  but  this  entirely  changes  the  meaning  of  both  words  from  that  iu 
verse  6,  where  "  watch  "  denotes  reudineHH,  and  "  sleep  "  denotes  carelessness. 

11.  Exhort,     Rather,  "  encourage." 

12.  A  new  paragraph.  One  of  the  concluding  and  disconnected  thoughts  at  the  close  of  a  letter.  Know. 
That  is  (.-iccording  to  a  common  Orientalism),  "affectionately  recognize."  Labor  —  are  over  —  adnionish. 
Three  descriptive  characteristics  of  elders.  They  toil  iu  government  and  advice,  and  (verse  13)  are  to  be  loved  for 
that  reason. 

1."?.  Exceeding  hichlv.  See  on  chap.  3.10.  Be  at  peace  among  yourselvea.  This  will  greatly 
elnipUfy  the  work  oi  the  elders. 

470 


Paul  concludeth  the  epistle 


I.    THESSALONIANS,    V. 


with  divers  exhortations. 


14  Now  we  exhort  you,  brethren,  warn  them 
that  are  unruly,  comfort  the  feebleminded,  sup- 
port the  weak,  be  patient  toward  all  men. 

15  See  that  none  render  evil  for  evil  unto  any 
man ;  but  ever  follow  that  which  is  good,  both 
among  yourselves,  and  to  all  men. 

1(5  Rejoice  evermore. 

17  Pray  without  ceasing. 

18  In  every  thing  give  thanks :  for  this  is  the 
will  of  God  in  Christ  Jesus  concerning  you. 

19  Quench  not  the  Spirit. 

20  Despise  not  prophesyings. 

21  Prove  all  things;  hold  fast  that  which  is  good. 

22  Abstain  from  all  appearance  of  evil. 

23  And  the  very  God  of  peace  sanctify  you 
wholly;  and  /  pray  God  your  whole  spirit  and 
soul  and  body  be  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ. 

24  Faithful  is  he  that  calleth  you,  who  also  will 
do  it. 

25  Brethren,  pray  for  us. 

26  Greet  all  the  brethren  with  an  holy  kiss. 

27  I  charge  you  by  the  Lord  that  this  epistle 
be  read  unto  all  the  holy  brethren. 

28  The  grace  of  our  Lord  Jesus  Christ  be  with 
you.     Amen. 

V  The  first  epistle  unto  the  Thessalonians  was  written  from 
Athens. 


24 


28 


yourselves.  And  we  exhort  you,  breth- 
ren, admonish  the  disorderly,  encourage 
the  fainthearted,  support  the  weak,  be 
longsuffering  toward  all.  See  that  none 
render  unto  any  one  evil  for  evil;  but 
alway  follow  after  that  which  is  good,  one 
toward  another,  and  toward  all.  Rejoice 
alway;  pray  without  ceasing;  in  every 
thing  give  thanks:  for  this  is  the  will 
of  God  in  Christ  Jesus  to  you-ward. 
Quench  not  the  Spirit ;  despise  not  proph- 
esyings; ^  prove  all  things;  hold  fast  that 
which  is  good  ;  abstain  from  every  ^  form 
of  evil. 

And  the  God  of  peace  himself  sanctify 
you  wholly;  and  may  your  spirit  and  soul 
and  body  be  preserved  entire,  without 
blame  at  the  ^  coming  of  our  Lord  Jesus 
Christ.  Faithful  is  he  that  calleth  you, 
who  will  also  do  it. 

Brethren,  pray  for  us.* 

Salute  all  the  brethren  with  a  holy  kiss. 
I  adjure  you  by  the  Lord  that  this  epistle 
be  read  imto  all  the  ^brethren. 

The  grace  of  our  Lord  Jesus  Christ  be 
with  you. 


'  Many  ancient  authorities  insert  but.    ^  Or,  appearance.    ^  Gr.  prese7ice. 
5  Many  ancient  authorities  insert  holy. 


Some  ancient  authorities  add 


14.  Brethren.    The  same  brethren  as  in  verse  12.    The  whole  church,  not  only  the  elders. 

18.  Notice  the  thankful  Spirit  in  prayer  insisted  on  (see  Phil.  4:6). 

19-23.  These  four  verses  are  closely  connected,  and  have  this  meaning  :  "  Quench  .not  the  Spirit  (put  not  out  the 
light  which  the  supernatural  gifts  of  the  Spirit  would  give,  if  you  used  them),  and  despise  not  these  gifts  in  others, 
especially  that  of  prophecy,  but  prove  all,  hold  fast  to  that  which  is  good  in  them,  have  nothing  to  do  with  every  evil 
sort."  The  miraculous  gifts  were  misused  by  some,  and  were  also  counterfeited;  so  that  sober-minded  men  were 
ready  to  shrink  from  using  them  at  all,  or  from  giving  heed  to  them  in  others.  The  apostle  checks  this  extreme,  and 
shows  that  regulation  is  better  than  abstinence  where  a  good  thing  is  abused. 

23.  The  God  of  peace.  God,  who  wishes  peace  in  his  people,  and  is  the  source  of  that  peace.  Spirit  and 
soul  and  hody.  The  higher  spiritual  nature,  the  lower  mind  connected  with  the  bodily  life,  and  the  bodily  life 
itself. 

24.  He  that  calleth  you.    God. 

25.  A  holy  kiss.    See  on  Rom.  16:16. 


The  Argument  of  this  Chapter.  —  "  This  coming  of  Christ  shall  occur  unexpectedly  to  the  wicked,  but  ye  are 
prepared  for  it.    Cultivate,  then,  all  holiness  of  life,  in  view  of  that  great  day." 

471 


THE   SECOND   EPISTLE   OF   PAUL   THE   APOSTLE 


THESSALONIANS. 

This  Epistle  was  written  from  Corinth  soon  after  the  First  Epistle,  in  the  year  51  or  52.  In  it  Paul  corrects  a 
misunderstanding  of  some  concerning  the  time  of  Christ's  coming,  and  reproves  those  who,  by  reason  of  this  mistake, 
were  neglectful  of  necessary  worldly  duties,  and  who  were  disorderly. 


CHAPTER    I. 


1.  Saint  Paul  certifieth  them  of  the  good  opinion  which  he  had  of  their  faith,  love,  and  patience :  11.  and  there- 
withal nseth  divers  reasons  for  the  comforting  of  them  in  persecution,  whereof  the  chiefest  is  taken  from  the 
righteous  judgment  of  God. 


1  Paul,  and  Silvanus,  and  Timotheus,  unto 
the  church  of  the  Thessalonians  in  God  our 
Father  and  the  Lord  Jesus  Christ: 

2  Grace  unto  you,  and  peace,  from  God  our 
Father  and  the  Lord  Jesus  Christ. 

3  We  are  bound  to  thank  God  always  for  you, 
brethren,  as  it  is  meet,  because  that  your  faith 
groweth  exceedingly,  and  the  charity  of  every  one 
of  you  all  toward  each  other  aboundeth; 

4  So  that  we  ourselves  glory  in  you  in  the 
churches  of  God  for  your  patience  and  faith  in 
all  your  persecutions  and  tribulations  that  ye  en- 
dure : 

5  Which  is  a  manifest  token  of  the  righteous 
judgment  of  God,  that  ye  may  be  counted  worthy 
of  the  kingdom  of  God,  for  which  ye  also  suffer: 

6  Seeing  it  is  a  righteous  thing  with  God  to 
recompense  tribulation  to  them  that  trouble  you; 

7  And  to  you  who  are  troubled  rest  with  us, 
when  the  Lord  Jesus  shall  be  revealed  from 
heaven  with  his  mighty  angels, 

8  In  flaming  fire  taking  vengeance  on  them 
that  know  not  God,  and  that  obey  not  the  gospel 
of  our  Lord  Jesus  Christ: 

9  Who  shall  be  punished  with  everlasting  de- 
struction from  the  presence  of  the  Lord,  and  from 
the  glory  of  his  power; 

10  When  he  shall  come  to  be  glorified  in  his 
saints,  and  to  be  admired  in  all  them  that  believe 
(because  our  testimony  among  you  was  believed) 
in  that  day. 


1  Paul,  and  Silvanus,  and  Timothy,  unto 
the  church  of  the  Thessalonians  in  God 
our  Father  and  the  Lord  Jesus  Christ ; 

2  Grace  to  you  and  peace  from  God  the 
Father  and  the  Lord  Jesus  Christ. 

3  We  are  bound  to  give  thanks  to  God 
alway  for  you,  brethren,  even  as  it  is  meet, 
for  that  your  faith  groweth  exceedingly, 
and  the  love  of  each  one  of  you  all  toward 

4  one  another  aboundeth ;  so  that  we  our- 
selves glory  in  you  in  the  churches  of  God 
for  your  patience  and  faith  in  all  your 
persecutions  and  in  the  afilictions  which 

5  ye  endure;  which  is  a  manifest  token  of 
the  righteous  judgement  of  God;  to  the 
end  that  ye  may  be  counted  worthy  of 
the  kingdom  of  God,   for  which  ye  also 

6  suffer :  if  so  be  that  it  is  a  righteous  thing 
with  God  to  recompense  afiliction  to  tliem 

7  that  afflict  you,  and  to  yon  that  are  af- 
flicted rest  with  us,  at  the  revelation  of 
the  Lord  Jesus  from  heaven  with  tbe  an- 

8  gels  of  his  power  inflaming  fire,  rendering 
vengeance  to  them  that  know  not  (iod, 
and  to  them  that  obey  not  the  gospel  of 

9  our  Lord  Jesus :  who  shall  suffer  punish- 
ment, even  eternal  destruction  from  the 
face  of  the  Lord  and  from  the  glory  of  his 

10  might,  wlien  he  shall  come  to  be  glorified 
in  his  saints,  and  to  be  marvelled  at  in  all 
them  that  believed  (because  our  testimony 


1,  3.    See  1  Thess.  1 :  1. 

3.  Even  as  it  is  meet,  for  that,  etc.  This  explains  the  "  we  are  hound."  Their  growing  faith  and  love 
made  them  meet  for  thanksgiving  on  his  part,  and  he  felt  it  therefore  to  be  his  duty. 

4.  Patience  and  faith.  Their  patient  endurance  of  trial,  with  full  confidence  in  God,  was  a  proof  of  the 
righteous  judgment  of  God,  which  was  preparing  them  for  the  rest  of  heaven.  Persecutions— afflictions. 
Objective  and  subjective  terms. 

6.  If  so  be.    There  is  no  doubt  expressed  by  this  phrase.    "  Since"  would  be  a  better  translation  here. 

8.  To  them  that  know  not  Go<l,  and  to  tliem  tliat  obey  not  tlie  gospel ;  i.e.,  to  Gentile  sinners, 
and  to  .Jewish  sinners;   or,  more  strictly,  to  sinners  that  have  not  heard,  and  to  sinners  that  have  heard,  the  gospel. 

9.  Eternal  destruction  from  the  face  «jf  the  Lord.  The  punishment  of  the  wicked  will  be,  not  an 
annihilation,  but  a  destruction  (oKedpoi)  from  the  face  of  the  Lord,  —  a  banishment  in  perpctuiiin  from  the  holy  joys 
that  surround  the  throne  (I's.  16:  11). 

10.  Wlien  lie  shall  come.     The  banishment  will  then  begin.      They  are  now  self-banished;  but  the  banish- 

472 


Exhortation  to 


11.    TIIESSALOXIANS,    II. 


stedfastness. 


11  Wherefore  also  we  pray  always  for  you,  that 
our  God  would  count  you  worthy  of  this  calling, 
and  fulfil  all  the  good  pleasure  of  his  goodness, 
and  the  work  of  faith  with  power: 

12  That  the  name  of  our  Lord  Jesus  Christ 
may  be  glorified  in  you,  and  ye  in  him,  accord- 
ing to  tlie  grace  of  our  God  and  the  Lord  Jesus 
Christ. 


11  imto  you  was  believed)  in  that  day.  To 
which  end  we  also  pray  always  for  you, 
that  our  God  may  count  you  worthy  of 
your  calling,  and  fulfil  every  '  desire  of 
goodness  and  every  work  of  faith,  with 

12  power;  that  the  name  of  our  Lord  Jesus 
may  be  glorified  in  you,  and  ye  in  him, 
according  to  the  grace  of  our  God  and  tlie 
Lord  Jesus  Christ. 


Gr.  good  pleasure  of  goodness. 


meiit  is  not  yet  destructive  ("  punishment"),  by  reason  of  the  grace  that  is  yet  abounding  around  them.  In  that 
day.  Tliis  i)elongs  to  the  words  "  to  be  marvelled  at."  The  parenthesis,  "  because  our  testimony  unto  you  was 
believed,"  includes  his  Thessalonian  readers  among  the  saints. 

11.  To  which  end;  i.e.,  your  glory  in  Christ.  Desire.  Rather,  "approval."  He  prays  that  God  would 
till  up  their  goodness  to  the  full  height  of  their  appreciation.  Every  work  of  faith.  Concrete  goodness. 
Witli  power.    Mightily,  so  that  each  will  be  powerful. 

13.  So  that  Christ's  name  may  be  glorified  by  the  Thessalonian  Christians,  and  they  themselves  be  glorified  by 
Christ. 

The  Argument  of  this  Chapter.  — "I  re]oice  in  your  faith  exhibited  in  persecutions,  —  a  faith  which  shall  be 
rewarded  at  Christ's  coming,  when  your  troublers  shall  be  fearfully  punished." 


CHAPTER    II. 

He  willeth  them  to  continne  stedfast  in  the  truth  received,  3.  sheweth  that  there  shall  be  a  departnre  from  the 
faith,  9.  and  a  discovery  of  antichrist,  before  the  day  of  the  Lord  come,  15.  And  thereupon  repeateth  his 
former  exhortation,  and  prayeth  for  them, 


1  Now  we  beseech  you,  brethren,  by  the  coming 
of  our  Lord  Jesus  Christ,  and  by  our  gathering 
together  unto  him, 

2  That  ye  be  not  soon  shaken  in  mind,  or  be 
troubled,  neither  by  spirit,  nor  by  word,  nor  by 
letter  as  from  us,  as  that  the  day  of  Christ  is  at 
hand. 

3  Let  no  man  deceive  you  by  any  means:  for 
that  day  shall  not  come,  except  there  come  a  fall- 
ing away  first,  and  that  man  of  sin  be  revealed, 
the  son  of  perdition ; 

4  Who  opposeth  and  exalteth  himself  above  all 
that  is  called  God,  or  that  is  worshipped;  so  that 
he  as  God  sitteth  in  the  temple  of  God,  shewing 
himself  that  he  is  God. 


1  Now  we  beseech  you,  brethren,  ^  touch- 
ing the  2  coming  of  our  Lord  Jesus  Christ, 

2  and  our  gathering  together  unto  him  ;  to 
the  end  that  ye  be  not  quickly  sliaken 
from  your  mind,  nor  yet  be  troubled, 
either  by  spirit,  or  by  word,  or  by  epistle 
as  from  us,  as  that  the  day  of  the  Lord  is 

3  noiv  present;  let  no  man  beguile  you  in. 
any  wise:  for  it  will  not  he,  except  the 
falling  away  come  first,  and  the  man  of 

4  ^  sin  be  revealed,  the  son  of  perdition,  he 
that  opposeth  and  exalteth  himself  against 
all  that  is  called  God  or  ■*  that  is  wor- 
sliipped;  so  that  he  sitteth  in  the  ^  temple 
of    God,   setting  liimself    forth  as  God. 


Gr.  in  behalf  of.    ^  Gr.  presence. 


Many  ancient  authorities  read   lawlessness. 
s  Or,  sanctuary. 


*  Gr.  an  object  of  worship. 


3.  From  your  mind.  From  your  understanding.  By  spirit.  By  any  spiritual  communication  made  mirac- 
ulously in  the  assembly.  They  might  misconstrue  such  a  communication  as  they  misconstrued  Paul's  letter.  By 
word.  By  any  discourse  heard.  By  epistle  as  from  us.  Rather,  "  by  epistle,  as  6y  us."  It  refers  to  Paul's 
First  Epistle.  He  virtually  says,  "  do  not  be  troubled  by  me  through  ray  letter.  I  did  not  mean  to  trouble  you."  Is 
now^  present.     Is  now  just  upon  us. 

3.  The  falling  away.  The  departing  from  the  truth.  It  is  spoken  of  as  Icnown  to  them,  because  Paul  had 
told  them  about  it  before  (verse  5).  This  falling  away  (apostasy)  is,  doubtless,  the  great  anti-Christian  opposition 
(the  same  as  the  power  in  the  Apocalypse  that  lasts  twelve  hundred  and  sixty  "  days"),  which  would  exemplify  the 
weakness  of  all  human  means  to  keep  the  Church  pure,  and  would  teach  the  lesson  of  complete  dependence  on  God. 
The  man  of  sin.  The  man  of  lawlessness.  The  system  which  was  to  exhibit  human  authority  and  tyranny  as 
the  guide  of  the  Church  is  called  a  man,  because  the  image  which  Nebuchadnezzar  saw  (Dan.  chap.  2),  representing 
the  great  world-tyranny,  was  a  man.  Lawlessness  is  the  char.acteristic  of  a  power  which  rebels  against  God,  and 
sets  up  its  own  will  as  law.  The  son  of  perdition.  The  title  given  by  our  Lord  to  Judas  (John  17  :  12),  and  thus 
aptly  designating  an  antichrist  arising  from  tlie  bosom  of  the  Church.  It  means  "  belonging  to  perdition  "  (compare 
Acts  1:25). 

4.  He  that  opposeth  and  exalteth  himself  against,  etc.  He  that  standeth  in  opposition  to,  and  lifteth 
himself  over,  etc.  He  makes  himself  a  rival  to  God,  in  whatever  manner  God  may  be  subjectively  viewed  by  the 
worshipper.  In  the  temple  of  God.  He,  in  this  rivalry,  puts  himself  in  the  holiest  shrine;  and,  as  far  as  his 
actions  go,  he  shows  himself  as  God.  Nothing  could  more  tersely  and  fully  describe  the  Papacy  than  this  passage. 
It  sprang  from  the  bosom  of  the  Church,  and  crowded  God  off  the  throne,  setting  aside  the  word  of  God  as  law, 
and  substituting  its  own  fables  and  edicts.  By  the  Papacy  we  mean  the  si/stem,  and  not  any  individual  pope,  or  even 
the  whole  line  of  popes.  It  is  the  papal  power  which  is  God's  wicked  rival,  and  which  forms  the  great  apostasy. 
That  this  human  tyranny  in  the  Church  is  more  or  less  imitated  elsewhere,  there  can  be  no  doubt.  But  these  other 
examples  of  a  church  assuming  divine  prerogatives  are  but  n»  liltl«  planets  in  comparison  with  the  Papacy,  which  is 
the  colossal  sun  of  the  unholy  system. 

473 


Paul  continneth 


II.    TIIESSALOXIAXS,    II. 


exhortation  to  stedfastness. 


5  Remember  ye  not,  that,  when  I  was  yet  with 
you,  I  told  you  these  things  ? 

6  And  now  ye  know  what  withholdeth  that  he 
might  be  revealed  in  his  time. 

7  P'or  the  mystery  of  iniquity  doth  already  work: 
only  he  who  now  letteth  tvill  let,  until  he  be  taken 
out  of  the  way. 

8  And  then  shall  that  Wicked  be  revealed,  whom 
the  Lord  shall  consume  with  the  spirit  of  his 
mouth,  and  shall  destroy  with  the  brightness  of 
his  coming: 

9  Even  him,  whose  coming  is  after  the  working 
of  Satan  with  all  power  and  signs  and  lying  won- 
ders, 

10  And  with  all  deceivableness  of  unrighteous- 
ness in  them  that  perish;  because  they  received 
not  the  love  of  the  truth,  that  they  might  be  saved. 

11  And  for  this  cause  God  shall  send  them 
strong  delusion,  that  they  should  believe  a  lie: 

12  That  they  all  might  be  damned  who  believed 
not  the  truth,  but  had  pleasure  in  unrighteousness. 

13  But  we  are  bound  to  give  thanks  alway  to 
God  for  you,  brethren  beloved  of  the  Lord,  because 
God  hath  from  the  beginning  chosen  you  to  salva- 
tion through  sanctification  o|  the  Spirit  and  belief 
of  the  truth : 

14  Whereunto  he  called  you  by  our  gospel,  to 
the  obtaining  of  the  glory  of  our  Lord  Jesus 
Christ. 

15  Therefore,  brethren,  stand  fast,  and  hold  the 
traditions  which  ye  have  been  taught,  whether  by 
word,  or  our  epistle. 

16  Now  our  Lord  Jesus  Christ  himself,  and 
God,  even  our  Father,  which  hath  loved  us,  and 
hath  given  ua  everlasting  consolation  and  good 
hope  through  grace, 

17  Comfort  your  hearts,  and  stablish  you  in 
every  good  word  and  work. 


5  Remember  ye  not,  that,  when  I  was  yet 

6  with  you,  I  told  you  these  things  ?  And 
now  ye  know  that  which  restraineth,  to 
the  end  that  he  may  be  revealed   in  his 

7  own  season.  For  the  mystery  of  lawless- 
ness doth  already  work:  ^only  tliere  is 
one  that  restraineth  now,  until  he  be  taken 

8  out  of  the  way.  And  then  shall  be  re- 
vealed the  lawless  one,  whom  the  Lord 
-Jesus  shall  ** slay  with  the  breath  of  his 
mouth,  and  bring  to  nought  by  the  manl- 

9  testation  of  his  •* coming;  even  he,  whose 
*  coming  is  according  to  the  working  of 
Satan  with  all  ^  power  and  signs  and  lying 

10  wonders,  and  with  all  deceit  of  unright- 
eousness for  them  that  are  perishing; 
because  they  received  not  the  love  of  the 

11  truth,  that  they  might  be  saved.  And  for 
this  cause  God  sendeth  them  a  Morking 
of  error,  that  they  should  believe  a  lie: 

12  that  they  all  might  be  judged  who  be- 
lieved not  the  truth,  but  had  pleasure  in 
unrighteousness. 

13  But  we  are  bound  to  give  thanks  to  God 
alway  for  you,  brethren  beloved  of  the 
Lord,  for  that  God  chose  you  *^  from  the 
beginning  unto  salvation  in  sanctification 
of   the  Spirit  and  '  belief  of  the  truth : 

14  whereunto  he  called  you  through  our  gos- 
pel, to  the  obtaining  of  the  gloiy  of  "our 

15  Lord  Jesus  Christ.  So  then,  brethren, 
stand  fast,  and  hold  the  traditions  which 
ye  were  taught,  whether  by  word,  or  by 
epistle  of  ours. 

16  Now  our  Lord  Jesus  Christ  himself,  and 
God  our  Father  which  loved  us  and  gave 
us  eternal  comfort  and  good  hope  through 

17  grace,  comfort  your  hearts  and  stablish 
them  in  every  good  work  and  word. 


•1  Or,  only  until  he  that  now  restraineth  be  taken,  etc.  ^  Some  ancient  anthoiities  omit  Jestin.  »  Some  ancient 
authorities  read  coHsf/Mjf.  *  Or.  preaeyice.  ^  Gr.  power  and  signs  and  wonclem  of  falsehood.  «  Many  ancient 
AUthorilies  reiid  as  Jirstfriiits.    ^  Or,  faith. 

6.  That  which  restraineth.  In  verse  7,  called  "  one  that  restraineth"  in  the  masculine.  The  restraining 
po-wer,  which  kept  the  papal  system  from  developing,  was  the  Roman  state  as  such.  The  pagan  emperors,  of  course, 
allowed  no  opportunity  for  such  development;  and  afterward  the  Christian  emperors  would  allow  no  opportunity 
until  the  condition  of  things,  by  reason  of  the  barbarian  migrations  and  invasions,  forced  them  into  yielding  up  the 
power  of  the  West  to  the  Pope  of  Rome. 

7.  The  mystery  of  lawlessness.  That  is,  the  lawlessness  in  a  secret  and  hidden  way.  The  spirit  of  human 
rule  in  the  Church  was  producing  such  false  teachers  as  those  whom  Paul  so  vehemently  denounced. 

8.  The  evil  system  of  antichrist  is  to  be  destroyed  by  our  Lord's  coming,  which  coming  may  be  the  final  com- 
ing of  the  judgment-day,  or  a  prior  coming  to  destroy  antichrist,  just  as  there  was  a  coming  to  destroy  Jerusalem 
and  the  Jewish  polity. 

9.  Whose  coiningr.  In  opposition  to  "his  coming"  of  verse  8.  Anti-Christ's  coming  is  with  power,  signs, 
and  wonders,  just  as  was  Christ's  coming  to  the  earth ;  but  all  these  in  anti-Christ  are  shams. 

10.  The  unrenewed  heart  will  believe  these  lies,  the  "deceit  of  unrighteousness." 

11.  That  they  should  believe  a  lie.  That  they  should  believe  the  lie.  As  these  lost  ones  would  not 
receive  the  love  of  the  truth  (i.e.,  the  love  which  the  truth  works),  which  love  God  offered  them,  God  g.ave  them 
the  alternative,  the  activity  of  error  in  their  hearts  which  brought  their  minds  in  bondage  to  the  great  lie  of  anti- 
christ.    Where  the  heart  leads,  the  mind  is  sure  to  follow.     If  we  love  a  lie,  we  shall  ere  long  believe  it. 

12.  God  directs  all  these  false  choices  onward  to  the  judgment. 

13.  Chose  you  from  the  beginning:.  Not  arbitrarily,  but  in  full  connection  with  holiness  and  faith,  — "in 
eanctification  of  the  Spirit,  and  belief  of  the  truth."    The  human  action  is  kept  in  view  with  God's  sovereign  will. 

15.  The  traditions.    Not  iu  our  sense  of  "  tradition,"  but  the  communicated  truth. 


The  Argument  of  this  Chapter.  —  "  Do  not  be  troubled  as  if  Christ's  coming  was  at  hand,  for  the  great  apostasy 
must  first  come.    Only  stand  fast  in  the  faith." 


Paul  censureth  the  idle, 


IL    THESSALONIANS,    III.  and  concludeth  with  salutations. 


CHAPTER    III. 

1.  He  craveth  their  prayers  for  himself,  3.  testifieth  what  confidence  he  hath  in  them,  5.  maketh  request  to  God 
in  their  behalf,  6.  giveth  them  divers  precepts,  especially  to  shun  idleness,  and  ill  company,  16.  and  last  of 
all  concludeth  with  prayer  and  salutation. 


1  FiNALiA',  brethren,  pray  for  us,  that  the 
word  of  the  Lord  may  have  free  course,  and  be 
glorified,  even  as  it  is  with  you: 

2  And  that  we  may  be  delivered  from  unreason- 
able and  wicked  men :  for  all  men  have  not  faith. 

3  But  the  Lord  is  faithful,  who  shall  stablish 
you,  and  keep  you  from  evil. 

4  And  we  have  confidence  in  the  Lord  touching 
you,  that  ye  both  do  and  will  do  the  things  which 
we  command  you. 

5  And  the  Lord  direct  your  hearts  into  the  love 
of  God,  and  into  the  patient  waiting  for  Christ. 

6  Now  we  command  you,  brethren,  in  the  name 
of  oiu-  Lord  Jesus  Christ,  that  ye  withdraw  your- 
selves from  every  brother  that  walketh  disorderly, 
and  not  after  the  tradition  which  he  received  of  us. 

7  For  yourselves  know  how  ye  ought  to  follow 
us :  for  we  behaved  not  ourselves  disorderly  among 
you; 

8  Neither  did  we  eat  any  man's  bread  for 
nought;  but  wrought  with  labour  and  travail 
night  and  day,  that  we  might  not  be  chargeable  to 
any  of  you : 

9  Not  because  we  have  not  power,  but  to  make 
ourselves  an  ensaraple  unto  you  to  follow  us. 

10  For  even  when  we  were  with  you,  this  we 
commanded  you,  that  if  any  would  not  work, 
neither  should  he  eat. 

11  For  we  hear  that  there  are  some  which  walk 
among  you  disorderly,  working  not  at  all,  but  are 
busyboJies. 

12  Now  them  that  are  such  we  command  and 
exhort  by  our  Lord  Jesus  Christ,  that  with  quiet- 
ness they  work,  and  eat  their  own  bread. 

13  But  ye,  brethren,  be  not  weary  in  well  doing. 

14  And  if  any  man  obey  not  our  word  by  this 
epistle,  note  that  man,  and  have  no  company  with 
him,  that  he  may  be  ashamed. 

1-j  Yet  count  liim  not  as  an  enemy,  but  admon- 
ish him  as  a  brother. 

10  Now  the  Lord  of  peace  himself  give  you  peace 
always  by  all  means.     Tbe  Lord  be  with  you  all. 

IT  The  salutation  of  Paul  with  mine  own  hand, 
which  is  the  token  in  every  epistle:  so  I  write. 

18  The  grace  of  our  Lord  Jesus  Christ  be  with 
you  all.     Amen. 

IT  The  second  epUtle  unto  the  Thessalonians  was  written 
from  Athens. 


1  Finally,  brethren,  pray  for  us,  that 
the  word  of  the  Lord   may  run  and  be 

2  glorified,  even  as  also  it  is  with  you ;  and 
that  we  may  be  delivered  from  unreason- 
able and  evil  men;  for  all  have  not  i  faith. 

3  But  the  Lord  is  faithful,  who  shall  stab- 
lish you,  and  guard  you  from  ^the   evil 

4  one.  And  we  have  confidence  in  the  Lord 
touching  you,  that  ye  both  do  and  will  do 

5  the  things  which  we  command.  And  the 
Lord  direct  your  hearts  into  the  love  of 
God,  and  into  the  patience  of  Christ. 

6  Now  we  conunand  you,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ,  that  ye 
withdraw  yourselves  from  every  brother 
that  walketh  disorderly,  and  not  a^ter  the 

7  tradition  which  **  they  received  of  us.  For 
yourselves  know  how  ye  ought  to  imitate 
us:  for  we  behaved  not  ourselves  disorder- 

8  ly  among  you  ;  neither  did  we  eat  bread  for 
nought  at  any  man's  hand,  but  in  labour 
andlravail,  working  night  and  day,  that 

9  we  might  not  burden  any  of  you:  not 
because  we  have  not  the  right,  but  to 
make  ourselves   an   ensample   imto   you, 

10  that  ye  should  imitate  us.  For  even  when 
we  were  with  you,  this  we  commanded 
you.  If  any  will  not  work,  neither  let  him 

11  eat.  For  we  hear  of  some  that  walk 
among  you  disorderly,  that  work  not  at 

12  all,  but  are  busybodies.  Now  them  that 
are  such  we  command  and  exhort  in  the 
Lord   Jesus   Christ,  that  with   quietness 

13  they  work,  and  eat  their  own  bread.  But 
ye,  brethren,  be  not  weary  in  well-doing. 

14  And  if  any  man  obeyeth  not  our  word  by 
this  epistle,  note  that  man,  that  ye  have 
no  company  with  him,  to  the  end  that  he 

15  may  be  ashamed.  And  yet  count  him  not 
as  an  enemy,  but  admonish  him  as  a 
brother. 

16  Now  the  Lord  of  peace  himself  give  you 
peace  at  all  times  in  all  ways.  The  Lord 
be  with  you  all. 

17  The  salutation  of  me  Paul  with  mine 
own  hand,  which  is  the  token  in  every 

18  epistle:  so  I  write.  The  grace  of  our 
Lord  Jesus  Christ  be  with  you  all. 


'  Or,  the  faith.    -  Or,  ecil.    ^  Some  ancient  authorities  read  ye. 


1.  May  run.     For  this  figure,  see  Ps.  147  :15. 

2.  Unreasonable.  Eccentiic.  The  Devil  has  a  great  deal  to  do  with  eccentricity.  For  all  have  not  faith. 
That  is,  all  whom  we  should  expect  to  have  faith,  all  professing  Christians.  There  were  Judases  among  the  disciples, 
who  were  in  Satan's  service. 

.5.  The  love  o,f  Gort  —  the  patience  of  Christ.  Love  which  imitates  God's  lovB  (chap.  2  :  16),  and  patience 
which  imitates  Christ's  patience. 

6.  Withdraw  yourselves  from  every  brother  that  walketh  disorderly.  This  is  the  fundamental 
principle  of  excommunication.  The  Church  withdraws  from  the  disorderly  brother,  for  its  own  preservation,  not  for 
his  punishment.     Tradition.     See  chap.  2  ;  15. 

10.  If  any  w^ill  not  w^ork,  neither  let  him  eat.  Some  had,  probably  in  a  daily  expectation  of  the  final 
day,  given  up  all  work  at  their  trades. 

11.  That  work  not  at  all,  but  are  busybodies.  To  preserve  the  play  on  the  words  in  the  Greek,  we 
should  read,  "  that  are  busy  not  at  all,  but  are  busybodies." 

14.  Obeyeth  not  our  word.     Here  is  direct  apostolic  authority. 

17,  18.  These  last  two  verses  were  written  by  Paul's  own  hand,  the  rest  of  the  Epistle  being  written  by  an 
amanuensis  (compare  1  Cor.  16 ;  21,  Col.  4 :  18). 

The  Argument  of  this  Chapter.  —  "  Pray  for  me,  and  avoid  ali  disorderly  conduct  and  idleness,  reproving  any  of 
your  number  who  departs  from  this  instruction,  and  withdrawing  from  the  persistent  opposer." 

475 


THE   FIRST   EPISTLE    OF   PAUL   THE   APOSTLE 


TIMOTHY. 


This  Epistle  was  probably  written  (after  Paul's  first  imprisonment  at  Rome)  about  the  year 
instructs  Timothy  how  to  Buperiutend  the  church  at  Ephesus. 


CHAPTER    I. 


1.  Timothy  is  put  in  mind  of  the  charge  which  was  given  vinto  him  by  Paul  at  his  going  to  Macedonia.  5.  Of  the 
right  use  and  end  of  the  law.  11.  Of  Saint  Paul's  calling  to  be  an  apostle,  20.  and  of  Hymensus  and 
Alexander. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  com- 
mandment of  God  our  Saviour,  and  Lord  Jesus 
Christ,  which  is  our  hope; 

2  Unto  Timothy,  mtj  own  son  in  the  faith: 
Grace,  mercy,  and  peace,  from  God  our  Father 
and  Jesus  Christ  our  Lord. 

?j  As  I  besought  thee  to  abide  still  at  Ephesus, 
when  I  went  into  Macedonia,  that  thou  mightest 
charge  some  that  they  teach  no  other  doctrine, 

4  Neither  give  heed  to  fables  and  endless  gene- 
alogies, which  minister  questions,  rather  than 
godly  edifying  which  is  in  faith:  .so  do. 

5  Now  the  end  of  the  commandment  is  charity 
out  of  a  pure  heart,  and  of  a  good  conscience,  and 
of  faith  unfeigned : 

6  From  which  some  having  swerved  have  turned 
aside  unto  vain  jangling; 

7  Desiring  to  be  teachers  of  the  law;  under- 
standing neither  what  they  say,  nor  whereof  they 
affirm. 

8  But  we  know  that  the  law  is  good,  if  a  man 
use  it  lawfully; 

9  Knowing  this,  that  the  law  is  not  made  for  a 
righteous  man,  but  for  the  lawless  and  disobedi- 
ent, lor  the  ungodly  and  for  sinners,  for  unholy 
and  profane,  for  murderers  of  fathers  and  mur- 
derers of  mothers,  for  manslayers, 


1  Paul,  an  apostle  of  Christ  Jesus  ac- 
cording to  the  commandment  of  God  our 

2  Saviour,  and  Christ  Jesus  our  hope ;  unto 
Timothy,  my  true  child  in  faith:  Grace, 
mercy,  peace,  from  God  the  Father  and 
Christ  Jesus  our  Lord. 

3  As  I  exhorted  thee  to  tarry  at  Ephesus, 
when  I  was  going  into  Macedonia,  that 
thou  mightest  charge  certain  men  not  to 

4  teach  a  different  doctrine,  neither  to  give 
heed  to  fables  and  endless  genealogies,  the 
which  minister  questionings,  rather  than 
a  1  dispensation  of  God  which  is  in  faith; 

5  so  do  I  )ioii:.  But  the  end  of  the  charge 
is  love  out  of  a  pure  heart  and  a  good 

6  conscience  and  faith  imfeigned :  from 
which  things  some  having  -swerved  have 

7  turned  aside  unto  vain  talking;  desiring 
to  be  teachers  of  the  law,  though  they 
understand    neither  what   they  say,   nor 

8  whereof  they  confidently  affirm.  But  we 
know  that  the  law  is  good,  if  a  man  use 

9  it  lawfully,  as  knowing  this,  that  law  is 
not  made  for  a  righteous  man,  but  for  the 
lawless  and  unruly,  for  the  ungodly  and 
sinners,  for  the  unlioly  and  profane,  for 
3  murderers  of  fathers  and  ^  murderers  of 


Or,  stewardship.    ^  Gr.  missed  the  mark.    *  Or,  sm  iters. 


2.  Timothy.  See  Acts  16:  1-.3.  True  child  In  faith.  One  brought  to  the  faith  by  Paul.  The  "true"  is 
"  genuine,"  and  perhaps  refers  to  a  conduct  on  Timothy's  part  which  had  fully  responded  to  the  fact.  Grace  (the 
general  attribute),  mercy  (grace  to  sinners),  peace  (the  blessed  result  of  the  foregoing). 

4.  Kn(lles8  greiiealojifies.  Probably  those  of  the  .Judaizing  teachers,  who  made  much  of  T.evitical  pedigree, 
and,  as  Levites,  taught  rabbinical  fables.  Many  suppose  the  Gnostic  genealogies  are  intended,  but  it  seems  too  early 
for  them.  A  di8pen$iatii>n  of  CJo«l  whicli  is  in  faith.  Rather,  "  a  stewardship  of  God  which  is  in  faith." 
Insteiid  of  "  minister,"  read  "  present."  These  questions  of  genealogy  and  fable  present  as  their  result  merely 
investigations,  and  not  a  divine  stewardship,  which  has  to  do  with  faith. 

5.  The  end  of  the  charge.  The  object  of  the  charge  mentioned  in  verse  3  is  love,  where  heart  and  con- 
science are  pure,  and  exercise  a  true  faith. 

6.  Swerved.  As  the  margin  shows,  the  Greelt  word  means  "  to  miss  the  mark."  They  swerved,  because  they 
missed  the  mark.     Their  failure  to  appreciate  the  truth  of  God  made  them  apostate  teachers. 

8.  I^avrfiilly.  In  a  legitimate  way.  The  law  was  given  to  show  man's  sinfulness,  and  to  warn  him,  not  to 
save  him.  To  use  it  in  the  latter  way  is  to  use  it  unlawfully  or  illegitimately,  in  a  way  not  intended.  These  false 
teachers  taught  that  the  law  was  saving,  which  teaching  ignored  Christ. 


The  calling  of  Paul 


I.    TIMOTHY,    T. 


to  be  an  apostle 


10  For  whoremongers,  for  them  that  defile 
themselves  with  mankind,  for  menstealers,  for 
liars,  for  perjured  persons,  and  if  there  be  any 
other  thing  that  is  contrary  to  souml  doctrine; 

11  According  to  the  glorious  gospel  of  the 
blessed  God,  which  was  committed  to  my  trust. 

12  And  I  thank  Christ  Jesus  our  Lord,  who 
hath  enabled  me,  for  that  he  counted  me  faithful, 
putting  me  into  the  ministry; 

13  Who  was  before  a  blasphemer,  and  a  perse- 
cutor, and  injurious:  but  I  obtained  mercy,  be- 
cause I  did  it  ignorantly  in  unbelief. 

14  And  the  grace  of  our  Lord  was  exceeding 
abundant  with  faith  and  love  which  is  in  Christ 
Jesus. 

1.5  This  is  a  faithful  saying,  and  worthy  of  all 
acceptation,  that  Christ  Jesus  came  into  the  world 
to  save  sinners;  of  whom  I  am  chief. 

1(5  Ilowbeit  for  this  cause  I  obtained  mercy,  that 
in  me  first  Jesus  Christ  might  shew  forth  all  long- 
suffering,  for  a  pattern  to  them  which  should 
hereafter  believe  on  him  to  life  everlasting. 

17  Now  unto  the  King  eternal,  immortal,  in- 
visible, the  only  wise  God,  be  honour  and  glory 
for  ever  and  ever.     Amen. 

18  This  charge  I  commit  unto  thee,  son  Tim- 
othy, according  to  the  prophecies  which  went 
before  on  thee,  that  thou  by  them  mightest  war  a 
good  warfare; 

19  Holding  faith,  and  a  good  conscience;  which 
some  having  put  away  concerning  faith  have 
made  shipwreck: 

20  Of  whom  is  Hymenajus  and  Alexander; 
whom  I  have  delivered  unto  Satan,  that  they  may 
learn  not  to  blaspheme. 


10  mothers,  for  manslayers,  for  fornicators, 
for  abusers  of  themselves  with  men,  for 
men-stealers,  for  liars,  for  false  swearers, 
and  if  there  be  any  other  thing  contrary 

11  to  the 'sound -^doctrine;  according  to  the 
gospel  of  the  glory  of  the  blessed  God, 
which  was  committed  to  my  trust. 

12  I  thank  him  that  ^  enabled  me,  even 
Christ  Jesus  our  Lord,  for  that  he  counted 
me  faithful,  appointing  me  to  liix  service  ; 

13  though  I  was  before  a  blasphemer,  and  a 
persecutor,  and  injurious:  howbeit  I  ob- 
tained mercy,  because  I  did  it  ignorantly 

14  in  unbelief;  and  the  grace  of  our  Lord 
abounded  exceedingly  with  faith  and  love 

15  which  is  in  Christ  Jesus.  Faithful  is  the 
saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save 

16  sinners;  of  whom  I  am  chief:  howbeit  for 
this  cause  I  obtained  mercy,  that  in  me  as 
chief  might  Jesus  Christ  shew  forth  all 
his  longsuffering,  for  an  ensample  of  them 
which  should   hereafter   believe   on   him 

17  unto  eternal  life.  Now  unto  the  King 
*  eternal,  incorruptible,  invisible,  the  only 
God,  be  honour  and  glory  ^  for  ever  and 
ever.     Amen. 

18  This  charge  I  commit  unto  thee,  my 
child  Timothy,  according  to  the  proph- 
ecies which  ''  went  before  on  thee,  that  by 
them  thou  mayest  war  the  good  warfare ; 

19  holding  faith  and  a  good  conscience; 
wiiich    some    having    thrust    from   them 

20  made  shipwreck  concerning  the  faith  :  of 
whom  is  Hymenasus  and  Alexander; 
whom  I  delivered  unto  Satan,  that  they 
might  be  taught  not  to  blaspheme. 


Gr.  healthful.    ^  Or,  teaching.    ^  Some  ancienl  authorities  read  enableth. 
of  .the  ages.     "  Or,  led  the  way  to  thee. 


Gr.  of  the  ages.    ^  Gr.  unto  the  ages 


10.  Sound  doctrine.  Or,  "  healthful  teaching."  Healthful  teaching  taught  Christ  as  the  Saviour,  and  also 
taught  the  abominable  character  of  sin.  The  gospel,  although  opposed  to  the  law  as  a  means  of  salvation,  is  not 
antiuomian  in  its  holy  character.  , 

11.  The  gospel  of  the  glory.  Nothing  can  be  clearer  than  Paul's  use  of  "  glory  "  in  hendiadys.  Here  it 
is  "  the  glorious  gospel,"  as  in  Old  Version. 

12.  That  enabled  me  to  discharge  this  trust. 

13.  Because  I  did  it  ignorantly  in  unbelief.  Paul's  unbelief  was  not  a  wilful  unbelief  in  the  midst  of 
light.     Grace  came  to  him  in  the  form  of  mercy,  because  of  his  ignorance.     This  is  clearly  stated. 

14.  God's  grace  so  abounded  to  me  that  I  obtained,  not  only  mercy  and  pardon,  but  also  faith  and  love  in  Christ. 

15.  Of  whom  I  am  chief.  Paul  did  not  suppose  his  ignorance,  which  formed  a  Held  for  God's  mercy, 
palliated  his  guilt.  His  heart  was  altogether  alienated  from  God  before  his  conversion.  He  was  seeking  only  self, 
when  he  thought  he  was  seeking  God.  When  the  light  broke  in  upon  him,  he  contrasted  it  with  his  own  darkness, 
and  sincerely  called  himself  the  chief  of  sinners. 

16.  In  me  as  chief.     As  chief  of  sinners,  he  was  chief  example  of  Christ's  grace. 

17.  A  burst  of  praise  on  the  thought  of  God's  mercy  to  him. 

18.  Tliis  charge.  The  same  mentioned  in  verses  3  and  5.  It  was  the  charge  which  Timothy  was  to  make  to 
the  church  at  Ephesus,  that  they  maintain  a  pure  doctrine.  According  to  the  prophecies  which  went 
before  on  thee.  Doubtless  prophecies  made  in  the  Church,  through  the  Spirit,  and  designating  Timothy  as  a 
leader  in  the  Church.     By  them.     Rather,  "  in  them,"  as  your  armor  of  defence. 

19.  The  military  figure  continues,  but  ends  at  the  last  verb.  "  Holding  faith  and  a  good  conscience  as 
shield  and  breastplate  (Eph.  6 :  14,  16),  which  some  have  cast  away  in  their  timidity  and  flight,  and  so,  as  far  as  their 
faith  is  concerned,  suffered  shipwreck."  The  passage,  however,  may  be  read  differently;  the  military  figure  ending 
with  verse  18.  Then  it  will  read,  "  Having  faith  and  a  good  conscience,  which  good  conscience  some  have  cast  aside, 
and  thus  have  lost  their  faith."     This  latter  reading  strictly  confines  the  relative  to  the  noun  preceding  it. 

20.  Hymenseus.  See  2  Tim.  2:17.  Alexander.  Perhaps  Alexander  the  coppersmith  (2  Tim.  4:14).  I 
delivered  unto  Satan.    See  1  Cor.  5  :  5. 


The  Argument  of  this  Chapter.  —  "  Charge  the  Ephesians  to  maintain  a  pure  doctrine,  and  not  to  be  led  away  by 
useless  questions,  suggested  by  false  teachers,  who  talk  greatly  about  the  law  without  comprehending  its  purport. 
The  law  is  explained  by  that  gospel,  of  which  I,  the  chief  of  sinners,  have  been  made  a  minister.  Charge  the 
Ephesians  as  I  say,  and  cling  to  a  true  faith  and  a  good  conscience." 

477 


Prayers  for  all  men. 


I.    TIMOTHY,    11. 


How  womsE  should  be  attired. 


CHAPTER    II. 


That  it  is  meet  to  pray  and  give  thanks  for  all  men,  and  the  reason  why.  9.  How  women  should  be  attired. 
12.  They  are  not  permittted  to  teach.  15.  They  shall  be  saved,  notwithstanding  the  testimonies  of  God's 
wrath,  in  childbirth,  if  they  continue  in  faith. 


1  I  EXHORT  therefore,  that,  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of 
thanks,  be  made  for  all  men; 

2  For  kings,  and /o/- all  that  are  in  authority; 
that  we  may  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty. 

3  For  this  is  good  and  acceptable  in  the  sight  of 
God  our  Saviour; 

4  Who  will  have  all  men  to  be  saved,  and  to 
come  unto  the  knowledge  of  the  truth. 

5  For  there  is  one  God,  and  one  mediator  be- 
tween God  and  men,  the  man  Christ  Jesus; 

6  Who  gave  himself  a  ransom  for  all,  to  be  testi- 
fied in  due  time. 

7  Whereunto  I  am  ordained  a  preacher,  and  an 
apostle,  (I  speak  the  truth  in  Christ,  and  lie  not;) 
a  teacher  of  the  Gentiles  in  faith  and  verity. 

8  I  will  therefore  that  men  pray  everywhere, 
lifting  up  holy  hands,  without  wrath  and  doubting. 

9  In  like  manner  also,  that  women  adorn  them- 
selves in  modest  apparel,  with  shamefacedness 
and  sobriety;  not  with  broided  hair,  or  gold,  or 
pearls,  or  costly  array ; 

10  But  (which  becometh  women  professing  god- 
liness) with  good  works. 

11  Let  the  woman  learn  in  silence  with  all 
subjection. 

12  But  I  suffer  not  a  woman  to  teach,  nor  to 
usurp  authority  over  the  man,  but  to  be  in  silence. 

13  For  Adam  was  first  formed,  then  Eve. 

14  And  Adam  was  not  deceived,  but  the  woman 
being  deceived  was  in  the  transgression. 

1.5  Notwithstanding  she  shall  be  saved  In  child- 
bearing,  if  they  continue  in  faith  and  charity  and 
holiness  with  sobriety. 


I  EXHORT  therefore,  first  of  all,  Uhat 
supplications,  prayers,  intercessions, 
thanksgivings,  be  made  for  all  men ;  for 
kings  and  all  that  are  in  high  place;  that 
we  may  lead  a  tranquil  and  quiet  life  in 
all  godliness  and  gravity.  This  is  good 
and  acceptable  in  the  sight  of  God  our 
Saviour ;  who  willeth  that  all  men  should 
be  saved,  and  come  to  the  knowledge  of 
the  truth.  For  there  is  one  God,  one 
mediator  also  between  God  and  men,  /(/;»- 
se(/'man,  Christ  Jesus,  who  gave  himself 
a  ransom  for  all;  the  testimony  to  be  borne 
in  its  own  times;  whereunto  I  was  ap- 
pointed a  2  preacher  and  an  aix)stle(I 
speak  the  truth,  I  lie  not),  a  teacher  of 
the  Gentiles  in  faith  and  truth. 

I  desire  therefore  that  the  men  pray  in 
every  place,  lifting  up  holy  hands,  with- 
out wrath  and  ^  disputing.  In  like  man- 
ner, that  women  adorn  themselves  in 
modest  apparel,  with  shamefastness  and 
sobriety ;  not  with  braided  hair,  and  gold 
or  pearls  or  costly  raiment;  but  (which 
becometh  women  professing  godliness) 
through  good  works.  Let  a  woman  learn 
in  qviietness  with  all  subjection.  But  I 
permit  not  a  woman  to  teach,  nor  to  have 
dominion  over  a  man,  but  to  be  in  quiet- 
ness. For  Adam  was  first  formed,  then 
Eve ;  and  Adam  was  not  beguiled,  but  the 
woman  being  beguiled  hath  fallen  into 
transgression :  but  she  shall  be  saved 
through  ■♦the  childbearing,  if  they  con- 
tinue in  faith  and  love  and  sanctilication 
with  sobriety. 


1  Gr.  to  make  supplications,  etc.    -  Gr.  herald,    s  Or,  doubting.    *  Or,  her  childbearing. 

1.  The  difference  between  supplications  and  prayers  is  the  difference  between  a  particular  and  the  general. 
Prayer  is  the  generic  name:  supplication  is  an  intensified  prayer,  generally  for  the  relief  of  suffering.  I  exhort 
therefore,  first  of  all.  I  exhort,  therefore,  because  I  ara  in  Christ's  service  through  his  grace;  and  my  first 
exhortation  concerning  the  ordering  of  the  Church  is  the  following. 

2.  Godliness  and  gravity.     The  opposite  of  worldiness  and  levity. 

3.  This  is  good.  This  pr.iying  for  all  men.  It  is,  undoubtedly,  the  public  service  of  the  Church,  regarding 
which  the  apostle  is  now  speaking.  Who  willeth.  Compare  2  Pet.  3:9.  And  yet  his  will  is  thwarted  (2  Thess. 
1:8,  9). 

5.  For,  however  men  differ,  God  is  one;  the  Mediator  between  God  and  men,  the  man  Christ  Jesus,  is  also  one. 
Hence  there  is  one  desire  on  the  part  of  God ;  i.e.,  for  man's  salvation. 

6.  The  testimony  to  be  borne  in  its  own  times.  Omit  the  Italic  words  "  to  be  borne."  Christ's  life  and 
death  upon  earth  was  the  great  tesUmony  of  God's  love  and  faithfulness,  and  it  occurred  in  the  "fulness  of  time" 
(Gal.  4:4). 

7.  Compare  Gal.  1:20;  Rom.  9:1;  2  Cor.  11:31.     Whereunto.     Unto  which  testimony. 

8.  Therefore.  Resumption  from  verse  2.  In  every  place  where  public  worship  is  held.  Lifting  up 
holy  hands,  etc.  Lifting  up  the  hands  In  the  attitude  of  prayer  with  holiness  of  heart,  free  from  an  angry  and 
controversial  spirit. 

9.  In  modest  apparel.  In  orderly  apparel.  The  word  is  translated  "orderly"  in  chap.  3:2.  It  means 
apparel  becoming  a  reasonable  person,  free  from  every  extravagance.  Shamefastness.  Modesty.  Sobriety. 
Sound-mindedness.  Not  with  braided  hair.  "  Not  with  twisted  things."  It  may  be  braided  hair,  or  it  may  be 
wreaths  or  chaplets  worn  on  any  part  of  the  person.  The  negative  here  means  not  excessively  (see  on  John  6:  27). 
Gold  is  not  forbidden  on  the  person,  but  any  such  use  of  it  as  interferes  with  modesty. 

10.  Through  good  works.  They  were  to  adorn  themselves  by  means  of  good  works.  "  Ilandsome  is  that 
handsome  does  "  was  to  be  their  principle. 

12.  To  teach  in  the  public  assembly.    The  whole  context  makes  this  limitation. 

13.  Then  Eve,  as  his  helpmeet,  not  as  his  instructor. 

14.  Being  begnile<l.  Woman  Is  more  susceptible  to  guile.  Hath  fallen  into  transgression.  Simply, 
as  we  say,  "  has  been  in  fault." 

15.  Through  the  childbearing.     She,  Eve  (the  speaker's  position  being  with  Kve),  shall  be  saved  through 

478 


How  bishops  and  deacons 


I.    TIMOTHY,    III. 


should  be  qualified, 


the  child-bearing  promised  (Gen.  3:15,  10),  and  so  all  her  daughters,  if  they  continue  in  faith  and  love  and  sanctifica- 
tion  with  sound-miudedness. 

The  Argument  of  this  Chapter.  —  "  Let  prayers  be  made  for  all,  for  there  is  one  God  to  all;  and,  while  men  pray 
in  the  Church,  let  the  women  be  modestly  attired,  and  remain  silent." 


CHAPTER    III. 


How  bishops,  and  deacons,  and  their  wives  should  be  qualified,  14.  and  to  what  end  Saint  Paul  wrote  to 
Timothy  of  these  things,     15,  Of  the  church,  and  the  blessed  truth  therein  tanght  and  professed. 


1  This  i.s  a  true  saying,  If  a  man  desire  the 
office  of  a  bishop,  he  desireth  a  good  work. 

2  A  bishop  then  must  be  blameless,  the  hus- 
band of  one  wife,  vigilant,  sober,  of  good  behav- 
iour, given  to  hospitality,  apt  to  teach; 

3  Not  given  to  wine,  no  striker,  not  greedy  of 
filthy  lucre;  but  patient,  not  a  brawler,  not  covet- 
ous; 

4  One  that  ruleth  well  his  own  house,  having 
his  children  in  subjection  with  all  gravity; 

5  ( For  if  a  man  know  not  how  to  rule  his  own 
house,  how  shall  he  take  care  of  the  church  of 
God  ?) 

6  Not  a  novice,  lest  being  lifted  up  with  pride 
he  fall  into  the  condemnation  of  the  devil. 

7  Moreover  he  must  have  a  good  report  of  them 
which  are  without;  lest  he  fall  into  reproach  and 
the  snare  of  the  devil. 

8  Likewise  must  the  deacons  be  grave,  not  double- 
tongued,  not  given  to  much  wine,  not  greedy  of 
filthy  lucre; 

9  Holding  the  mystery  of  the  faith  in  a  pure 
conscience. 

10  And  let  these  also  first  be  proved;  then  let 
them  use  the  office  of  a  deacon,  being  found 
blameless. 

11  Even  so  must  their  wives  be  grave,  not  slan- 
derers, sober,  faithful  in  all  things. 

12  Let  the  deacons  be  the  husbands  of  one  wife, 
ruling  their  children  and  their  own  houses  well. 

13  For  they  that  have  used  the  office  of  a  dea- 
con well  purchase  to  themselves  a  good  degree, 
and  great  boldness  in  the  faith  which  is  in  Christ 
Jesus. 

14  These  things  write  I  unto  thee,  hoping  to 
come  unto  thee  shortly : 

1.5  But  if  I  tarry  long,  that  thou  mayest  know 
how  thou  oughtest  to  behave  thyself  in  the  house 
of  God,  which  is  the  church  of  the  living  God, 
the  pillar  and  ground  of  the  truth. 


1  1  Faithful  is  the  saying.  If  a  man 
seeketh  the  office  of  a  "^  bishop,  he  desireth 

2  a  good  work.  The  ^  bishop  therefore 
must  be  without  reproach,  the  husband  of 
one  wife,  temperate,  soberminded,  orderly, 

3  given  to  hospitality,  apt  to  teach;  -^no 
brawler,  no  striker;  but  gentle,  not  con- 

4  tentious,  no  lover  of  money;  one  that 
ruleth  well  his  own  house,  having  his 
children  in  subjection  with  all   gravity ; 

5  (but  if  a  man  knoweth  not  how  to  rule 
his  own  house,  how  shall  he  take  care  of 

6  the  church  of  God?)  not  a  novice,  lest 
being  ijuffed  up  he  fall  into  the  ■*  condem- 

7  nation  of  the  devil.  Moreover  he  must 
have  good  testimony  from  them  that  are 
without;   lest  he  fall   into   reproach  and 

8  the  snare  of  the  devil.  Deacons  in  like 
manner  must  be  grave,  not  doubletongued, 
not  given   to  much  wine,   not  greedy  of 

9  filthy  lucre;  holding  the  mystery  of  the 

10  faith  in  a  pure  conscience.  And  let  these 
also  first  be  proved;  then  let  them  serve 

11  as  deacons,  if  they  be  blameless.  Women 
in  like  manner  must  be  grave,  not  slan- 
derers, temperate,  faithful  in  all  things. 

12  Let  deacons  be  husbands  of  one  wife, 
ruling  their  children  and  their  own  houses 

13  well.  For  they  that  have  served  well  as 
deacons  gain  to  themselves  a  good  stand- 
ing, and'great  boldness  in  the  faith  which 
is  in  t'hrist  Jesus. 

14  These  things  write  I  unto  thee,  hoping 
1.5  to  come  unto  thee  shortly ;  but  if  I  tarry 

long,  that  thou  mayest  know-how  men 
ought  to  behave  themselves  in  the  house 
of  God,  which  is  the  church  of  the  living 
God,  the  pillar  and  ^  ground  of  the  truth. 
16  And    without    controversy  great    is    the 


1  Some  connect  the  words  Faithful  in  the  saying  with  the  preceding  paragraph.    2  Or,  overseer.    »  Or,  not  quarrel- 
some over  icine.    *  Gr.  judgement,    s  Or,  hoic  thou  oughtest  to  behave  thyself.    "  Or,  stay. 

1.  Faithful  is  the  saying.  Chap.  1:15;  2  Tim.  2:11;  Tit.  3:8.  Bishop.  Same  as  "presbyter,"  or 
"elder"  (see  Acts  20:  17,  28). 

2.  Therefore.  Because  he  has  a  "  good  work."  The  husband  of  one  wffe.  By  comparison  with  chap. 
5 :  9  (which  is  literally  "  the  wife  of  one  husband  "),  we  see  it  means,  never  having  but  one  wife  ;  thus,  probably, 
representing  Christ  and  the  Church.  Besides,  it  could  not  mean  "  having  only  one  wife  at  a  time,"  for  polygamy  was 
not  a  social  institution  in  the  Roman  empire.     Temperate.     Rather,  "  sober." 

6.  Being  puffed  up.  Being  stupidly  conceited.  The  condemnation  of  the  devil.  This,  like  "the 
snare  of  the  devil,"  in  the  next  verse,  is,  I  think,  to  be  interpreted  of  the  condemnation  which  the  Devil  is  seeking  to 
gain  against  the  saints,  through  their  fall.  It  may  mean  "the  same  condemnation  into  which  the  Devil  has  fallen 
through  pride." 

7.  The  snare  of  the  devil  here  would  be,  not  pride,  but  despair  and  recklessness. 

8.  Not  greedy  of  filthy  lucre.    "  Not  making  base  gains,"  or  "  not  making  gains  basely"  (Herod.  1,  187). 

9.  The  mystery  of  the  faith.     The  mystery  which  faith  opens  (Eph.  1 :  9,  and  6:  19). 

11,  Women.  Opposed  to  "  deacons  "  in  verse  8,  and  hence  here  "  deaconesses  "  (compare  Rom.  16 :  1).  Tem- 
perate.    Rather,  "  sober,"  as  in  verse  2. 

13.  A  good  standing.    Step,  degree,  or  rank.    There  is  no  inferiority  in  rank  in  Christ's  Ber\-ice. 
13.  Pillar  and  ground.    Column  and  solid  establishment.    The  phrase,  "house  of  God,"  probably  sug- 

479 


Paul  foretelleth 


I.    TIMOTHY,    ly. 


departure  from  the  faith. 


16  And  without  controversy  great  is  the  mys- 
tery of  godliness:  God  was  manifest  in  the  flesh, 
justified  in  the  Spirit,  seen  of  angels,  preached 
unto  the  Gentiles,  believed  on  in  the  world,  re- 
ceived up  into  glory. 


mystery  of  godliness ;  ^  He  who  was  mani- 
fested in  the  flesh,  justified  in  the  spirit, 
seen  of  angels,  preached  among  the  na- 
tions, believed  on  in  the  world,  received 
up  in  glory. 


1  The  word  God,  iu  place  of  He  who,  rests  on  no  sufficient  ancient  evidence.     Some  ancient  autliorities  read  which. 

gested  an  allusion  to  Jacob's  pillar  at  Bethel.  Jacob's  pillar  was  a  testimony  of  God's  veracious  communication  with 
man.  The  ('hurch  is  sucii  testimony.  Tlie  pillar  in  Jewish  architecture  supported  no  structure,  but  was  an  inde- 
pendent ornament.  So  the  Church  does  not  support  the  truth  (rather,  the  truth  supports  the  Church) ;  but  it  stands 
as  a  testimony  to  the  truth,  exhibiting  strength  and  beauty. 

1(5.  The  mystery  of  godliness.  Not  the  mystery  of  Godhead  or  divinity,  but  the  mystery  of  piety  ;  that  is, 
the  mystery  which  piety  solves  (see  verse  9),  where  "  the  mystery  of  the  faith  "  is  to  be  treated  the  same  way.  He 
who  was  manifested,  etc.  This  passage  is  noted  for  the  dispute  concerning  the  first  word.  The  only  differences 
between  "  God  "  and  "  he  who,"  in  uncial  characters,  are  a  mark  within  the  first  letter  and  a  line  over  both  letters 
which  form  the  word.  A  transcriber  could  readily  lake  the  one  for  the  other.  The  evidence  seems  conclusive  for 
"  he  who."  Probably  with  that  word  begins  a  quotation  from  an  early  church-hymn.  Christ  is,  of  course,  the  subject. 
He  is  the  mystery. 

He  was  manifested  in  flesh  (incarnation). 

He  was  justified  in  spirit  (holiness). 

He  was  seen  of  angels  (heaven-conueclion). 

He  was  proclaimed  among  nations  (evangelization). 

He  was  believed  on  in  the  world  (conversion). 

He  was  received  up  in  glory  (ascension). 

The  hymn  thus  touches  the  whole  career  of  Christ  on  earth  as  the  mystery  of  God.  He  becomes  a  man,  a  holy 
man,  in  whom  all  heaven  is  interested;  and,  having  started  the  proclamation  of  his  grace  and  the  attraction  of  souls 
to  him,  returns  to  heaven. 

The  Argument  of  this  Chapter. —  "T^et  bishops,  deacons,  and  deaconesses  be  carefully  selected,  with  suitable 
qualifications  for  their  high  offices.  I  give  you  special  injunctions,  so  that  you  may  be  able  to  act  judiciously,  in  my 
absence,  for  the  Church,  which  is  the  witness  to  the  world  of  the  great  mystery  of  Christ." 


CHAPTER    IV. 

1.  He  foretelleth  that  in  the  latter  times  there  shall  he  a  departure  from  the  faith,     6.  And  to  the  end  that 
Timothy  might  not  fail  in  doing  his  duty,  he  furnisheth  him  with  divers  precepts  helonging  thereto. 


1  Now  the  Spirit  speaketh  expressly,  that  in  the 
latter  times  some  shall  depart  from  the  faith,  giv- 
ing heed  to  seducing  spirits,  and  doctrines  of 
devils; 

2  Speaking  lies  in  hypocrisy;  having  their  con- 
science seared  with  a  liot  iron ; 

3  Forbidding  to  marry,  and  commanding  to 
abstain  from  meats,  which  God  hath  created  to  be 
received  with  thanksgiving  of  them  which  believe 
and  know  the  truth. 

4  For  every  creature  of  God  is  good,  and  noth- 
ing to  be  refused,  if  it  be  received  with  thanks- 
giving: 


1  But  the  Spirit  saith  expressly,  that  in 
later  times  some  shall  fall  away  from  the 
faith,  giving  heed  to  seducing  spirits  and 

2  doctrines  of  i  devils,  through  the  hypoc- 
risy of  men  that  speak  lies,  -branded  in 
their  own  conscience  as  with  a  hot  iron ; 

3  forbidding  to  marry,  and  romniandinrj  to 
abstain  from  meats,  which  God  created  to 
be   received   with   thanksgiving  by  them 

4  that  believe  and  know  the  truth.  For 
every  creature  of  God  is  good,  and  noth- 
ing is  to  be  rejected,  if  it  be  received  with 


Gr.  demons.    ^  Or,  seared. 


1.  The  connection  with  the  preceding  chapter  is  this  :  "  I  have  urged  you  to  watch  well  the  Church ;  for  think  not, 
because  it  is  the  witness  of  the  truth,  that  therefore  evil  cannot  enter  into  it,  for  the  Spirit  saith  expressly,  etc. 
Some  siiaH  fall  away  from  the  faith.  The  apostasy  of  2  Thcss.  2:3.  Paul  had  before  to  these  Ephesians  (to 
whom  Timothy  was  commissioned)  given  this  same  declaration,  but  not  with  this  particularity  (see  Acts  20:29,  30). 
Giving  heed,  etc.  The  people  of  the  Church  will  yield  to  the  seductions  of  evil  spirits  who  work  through  human 
agencies,  and  in  this  way  will  accept  a  false  teaching  about  demons  or  the  spirits  of  the  dead  operative  on  earth. 

8.  This  false  teaching  is  by  hypocrites,  men  pretending  to  teach  Christ's  truth.  As  with  a  hot  iron.  This 
is  a  gratuitous  introduction.  "  Cauterized  "  or  "branded"  is  all  that  is  in  the  Greek.  These  teachers  of  lies  are 
confirmed  in  falsehood,  so  as  at  length  to  be  honest  in  believing  their  own  lies  (2  Thess.  2: 11). 

3.  They  forbid  their  disciples  to  marry,  and  command  them  to  abstain  from  certain  articles  of  food.  The 
Essene  teaching  in  the  apostle's  day  will  not  fit  this  prophetic  picture  as  fully  as  will  the  Roman  teaching  of  a  later 
age;  and,  when  we  join  it  to  2  Thess.  2,  we  see  that  Rome  only  can  be  intended.  Wliirh  God  created,  etc. 
These  meats  cannot  be  those  forbidden  by  the  .Jewish  law ;  for  this  argument  then  would  be  of  no  avail,  God  himself 
having  made  the  cvceplions.  The  apostle  certJiinly  refers  to  meats  which  only  man  had  forbidden,  who  thus  opposed 
God's  will  in  providing  them  for  man's  use.  By  them  that  believe  and  know  the  truth,  liy  believers  in 
Christ,  who  really  know  the  truth,  and  will  not  substitute  for  it  human  rules  about  food. 

4.  Is  good.  Certainly  not  to  eat,  but  for  its  special  purpose.  Every  thing  which  God  has  created  is  to  be  used 
thankfully  and  prayerfully  by  us  according  to  its  value,  and  no  human  law  of  arbitrary  abstiueuce  from  this  or  tliat 
particular  thing  is  to  be  tolerated. 


480 


Rules  to  be 


I.    TIArOTHY,    V 


observed  in  reproving. 


5  For  it  is  sanctified  by  the  word  of  God  and 
prayer. 

6  If  thou  put  the  brethren  in  remembrance  of 
these  things,  thou  shalt  be  a  good  minister  of  Jesus 
Christ,  nourislieii  up  in  the  Avords  of  faith  and  of 
good  doctrine,  ^hereunto  tliou  hast  attained. 

7  But  refuse  profane  and  old  wives'  fables,  and 
exercise  thysflf  rather  unto  godliness. 

8  For  bodily  exercise  profiteth  little:  but  godli- 
ness is  profitable  unto  all  things,  having  promise 
of  the  life  that  now  is,  and  of  that  which  is  to 
come. 

J>  This  is  a  faithful  saying  and  worthy  of  all 
acceptation. 

10  For  therefore  we  both  labour  and  suffer 
reproach,  because  we  trust  in  the  living  God,  who 
is  the  Saviour  of  all  men,  specially  of  those  that 
believe. 

11  These  things  command  and  teach. 

12  Let  no  man  despise  thy  youth;  but  be  thou 
an  example  of  the  believers,  in  word,  in  conversa- 
tion, in  charity,  in  spirit,  in  faith,  in  purity. 

18  Till  I  come,  give  attendance  to  reading,  to 
exhortation,  to  doctrine. 

14  Neglect  not  the  gift  that  is  in  thee,  which 
was  given  thee  by  prophecy,  with  the  laying  on  of 
the  hands  of  the  presbytery. 

15  Meditate  upon  these  things;  give  thyself 
wholly  to  them ;  that  thy  profiting  may  appear  to 
all. 

16  Take  heed  imto  thyself,  and  unto  the  doc- 
trine; continue  in  them:  for  in  doing  this  thou 
Shalt  both  save  thyself,  and  them  that  hear  thee. 


5  thanksiving:  for  it  is  sanctified  through 
the  word  of  God  and  prayer. 

6  If  thou  put  the  brethren  in  mind  of 
these  things,  thou  shalt  be  a  good  minister 
of  Christ  Jesus,  nourished  in  the  words 
of  the   faith,   and   of  the  good   doctrine 

7  which  thou  hast  followed  until  now:  but 
refuse    profane    and    old    wives'    fables. 

8  And  exercise  thyself  unto  godliness :  for 
bodily  exercise  is  profitable  ^  for  a  little ; 
but  godliness  is  profitable  for  all  things, 
having  promise  of  the  life  which  now  is, 

9  and  of  that  which  is  to  come.  Faithful 
is  the  saying,  and  Avorthy  of  all  accepta- 

10  tion.  For  to  this  end  we  labour  and 
strive,  because  we  have  our  hope  set  on 
the  living  God,  who  is  the  Saviour  of  all 

-^j  men,    specially    of     them    that     believe. 

22  These  things  command  and  teach.  Let 
no  man  despise  thy  youth;  but  be  thou  an 
ensample  to  them  that  believe,  in  word, 
in  manner  of  life,  in  love,  in  faith,  in  pu- 

13  rity.     Till  I  come,  give  heed  to  reading,  to 

14  exhortation,  to  teaching.  Neglect  not  the 
gift  that  is  in  thee,  which  was  given  thee 
by  prophecy,  with  the  laying  on  of  the 

15  hands  of  the  presbytery.  Be  diligent  in 
these  things ;  give  thyself  wholly  to  them ; 
that  thy  progress  may  be  manifest  unto 

16  all.  Take  heed  to  thyself,  and  to  thy 
teaching.  Continue  in  these  things;  for 
in  doing  this  thou  shalt  save  both  thyself 
and  them  that  hear  thee. 


Or,  for  little. 


5.  Through  the  word  of  God.  By  partaking  with  a  sense  of  the  liberty  given  in  the  word  of  God.  Prayer. 
In  chap.  2  : 1,  this  word  is  rendered  "  intercession."  Its  verb  is  translated  "  make  suit  to  "  in  Acts  25  :  24,  and  "  make 
intercession,"  or  ■' plead  with,"  in  Rom. 8:27,34;  11:2;  Heb.7:25.  It  designates  a  familiar,  colloquial,  and  very 
intimate  prayer,  when  the  soul  feels  its  nearness  to  God. 

6.  If  thou  put  the  brethren  in  mind.    Rather,  "  if  thou  counsel  the  brethren."    Nourished  or  "  trained." 

7.  Exercise,  etc.    A  figure  from  the  gymnasium.    Take  such  exercise  as  will  increase  thy  piety. 

8.  Bodily  exercise  (which  young  men  so  covet  to  excel  in)  is  profitable  but  for  a  little,  while  this  exercise  of  the 
Boul  is  profitable  for  all  things.  Godliness  has  promise  of  the  present  life,  In  that  it  secures  contentment,  the  golden 
secret  of  happiness  (see  chap.  6  :6). 

9.  Faithful  is  the  saying  of  verse  8. 

10.  To  tViis  end.  This  promise  of  life,  wherever  we  are.  The  Savlonr  of  all  men,  specially  of  them 
that  believe.  Christ's  salvation  is  offered  to  all,  and  indirectly  benefits  all;  but  it  is  the  full  salvation  only  to 
believers. 

12.  Despise  thy  youth  by  any  indiscretions  on  thy  part.  In  word,  in  manner  of  life.  Word  and 
conduct  alike  directed  by  love  and  faith  and  purity. 

14.  The  gift.  The  miraculous  charisma  given  to  Timothy  by  revelation  from  heaven  and  through  the  presby- 
tery (compare  chap.  1 :  18). 

The  Argumen/  of  this  Chapter.  —  "  Deceiving  teachers  shall  hereafter  make  inroads  into  the  Church.  Admonish 
the  brethren  of  this,  and  exercise  thyself  constantly  in  true  piety  as  an  example  to  other*." 


CHAPTER    V. 


1,  Rules  to  be  observed  in  reproving, 
24.  Some  men's  sins 


3.  Of   widows.     17,  Of   elders,     23,  A  precept   for  Timothy's    health. 
0  before  unto  judgment,  and  some  men's  do  follow  after. 


1  Rebuke  not  an  elder,  but  intreat  him  as  a 
father;  cuul  the  yotmger  men  as  brethren; 

2  The  elder  women  as  mothers;  the  younger  as 
sisters,  Avith  all  purity. 

3  Honour  widows  that  are  widows  indeed. 


1  Rebuke  not  an  elder,  but  exhort  him 
as  a  father;  the  younger  men  as  brethren : 

2  the  elder  women  as  mothers;  the  yotxnger 

3  as  sisters,  in  all  purity.     Honour  widows 

4  that    are    widows    indeed.     But    if    any 


1.  An  elder.  The  church-officer  is  intended,  but  yet  with  a  view  to  his  age,  as  "  the  younger  men  "  just  after- 
ward shows. 

3.  That  are  widows  indeed.  From  verse  9,  we  see  that  these  widows  formed  a  class  or  enrolment  of  church 
beneficiaries,  who  bad  some  official  duties  also.  The  "widows  indeed"  were  those  who  were  entirely  destitute, 
having  no  one  to  support  them. 

481 


Gojiceming  widows 


I.    TI.AIOTIIY,    V. 


and  eldeRS. 


4  But  if  any  widow  have  children  or  nephews, 
let  theui  learn  first  to  shew  piety  at  home,  and  to 
requite  their  parents :  for  that  is  good  and  accept- 
able before  God. 

5  Now  she  that  is  a  widow  indeed,  and  desolate, 
trusteth  in  God,  and  continueth  in  supplications 
and  prayers  night  and  day. 

6  But  she  that  liveth  in  pleasure  is  dead  while 
she  liveth. 

7  And  these  things  give  in  charge,  that  they 
may  be  blameless. 

8  But  if  any  provide  not  for  his  own,  and  spe- 
cially for  those  of  his  own  house,  he  hath  denied 
the  faith,  and  is  worse  than  an  infidel. 

9  Let  not  a  widow  be  taken  into  the  number 
under  threescore  years  old,  having  been  the  wife 
of  one  man, 

?0  Well  reported  of  for  good  works;  if  she  have 
brought  up  children,  if  she  have  lodged  strangers, 
if  she  have  washed  the  saints'  feet,  if  she  have 
relieved  the  afflicted,  if  she  have  diligently  fol- 
lowed every  good  work. 

11  But  the  younger  widows  refuse:  for  when 
they  have  begun  to  wax  wanton  against  Christ, 
they  will  marry; 

12  Having  damnation,  because  they  have  cast 
off  their  first  faith. 

1.3  And  withal  they  learn  to  he  idle,  wandering 
about  from  house  to  house;  and  not  only  idle,  but 
tattlers  also  and  busybodies,  speaking  things  which 
they  ought  not. 

14  I  will  therefore  that  the  younger  women 
marry,  bear  children,  guide  the  house,  give  none 
occasion  to  the  adversary  to  speak  reproachfully. 

15  For  some  are  already  turned  aside  after 
Satan. 

16  If  any  man  or  woman  that  believeth  have 
widows,  let  them  relieve  them,  and  let  not  the 
church  be  charged ;  that  it  may  relieve  them  that 
are  widows  indeed. 

17  Let  the  elders  that  rule  well  be  counted 
worthy  of  double  honour,  especially  they  who  la- 
bour in  the  word  and  doctrine. 

18  For  the  scripture  saith,  Thou  shalt  not  muz- 
zle the  ox  that  treadeth  out  the  corn.  And,  The 
labourer  is  worthy  of  his  reward. 

19  Against  an  elder  receive  not  an  accusation, 
but  before  two  or  three  witnesses. 

20  Them  that  sin  rebuke  before  all,  that  others 
also  may  fear. 


widow  hath  children  or  grandchildren,  let 
them  learn  first  to  shew  piety  towards 
their  own  family,  and  to  requite  their 
parents:  for  this  is  acceptable  in  the  sight 

5  of  God.  Now  she  that  is  a  widow  indeed, 
and  desolate,  hath  her  hope  set  on  God, 
and     continueth     in     supplications    and 

6  prayers  night  and  day.  But  she  that  giv- 
eth  herself  to  pleasiu-e  is  dead  while  she 

7  liveth.     These  things  also  command,  that 

8  they  may  be  without  reproach.  But  if 
any  provideth  not  for  his  own,  and  spe- 
cially his  own  household,  he  hath  denied 
the  faith,  and  is  worse  than  an  unbeliever. 

9  Let  none  be  enrolled  as  a  widow  under 
threescore  j'ears  old,  having  been  the  wife 

10  of  one  man,  well  reported  of  for  good 
works;  if  she  hath  brought  up  children, 
if  she  hath  used  hospitality  to  strangers, 
if  she  hath  washed  the  saints'  feet,  if  she 
hath   relieved   the  afflicted,   if  she  hath 

11  diligently  followed  every  good  work.  But 
younger  widows  refuse:  for  when  they 
have  waxed  wanton  against  Christ,  they 

12  desire  to  marry;  having  condemnation, 
because  they  have  rejected  their  first  faith. 

13  And  withal  they  learn  also  to  be  idle, 
going  about  from  house  to  house;  and  not 
only  idle,  but  tattlers  also  and  busybodies, 

14  speaking  things  which  they  ought  not.  I 
desire  therefore  that  the  younger  ^  icidoios 
marry,  bear  children,  rule  the  household, 
give  none  occasion  to  the  adversary  for 

1.5  reviling:    for  already   some    are    turned 

16  aside  after  Satan.  If  any  woman  that 
believeth  hath  widows,  let  her  relieve 
them,  and  let  not  the  church  be  burdened; 
that  it  may  relieve  them  that  are  widows 
indeed. 

17  Let  the  elders  that  rule  well  be  counted 
worthy  of  double  honour,  especially  those 
who  labour  in  the  word  and  in  teaching. 

18  For  the  scripture  saith.  Thou  shalt  not 
muzzle  the  ox  when  he  treadeth  out  the 
corn.     And,   The  labovirer   is  worthy  of 

19  his  hire.  Against  an  elder  receive  not  an 
accusation,  except  at  the  mouth  of  two  or 

20  three  witnesses.  Them  that  sin  reprove 
in  the  sight  of  all,  that  the  rest  also  may 


1  Or,  women. 


4.  Requite  by  maintaining  them. 

5.  Desolate.    Left  alone. 

6.  But  she  that  giveth  herself  to  pleasure,  etc.  "  But  the  wanton  one,  while  living,  is  dead."  This  is 
opposed  to  the  widow  indeed. 

10.  If  she  hath  washed  the  saints'  feet.  In  Occidental  phrase,  "if  she  has  been  tenderly  hospitable  to 
Christians."     It  is  a  more  intensive  form  of  the  preceding  qualification. 

11.  Youuffer  than  threescore  years  old  (verse  9).  Waxed  wanton  against  Christ.  Shown  a  self-will,  and 
carelessness  of  Christian  obligation. 

13.  Their  first  faith.    The  first  warmth  and  energy  of  their  faith. 

13.  "  And  at  the  same  time  they  learn  to  go  about  from  house  to  house  as  idlers,  and  not  only  as  idlers,  but  also 
as  triflcrs  and  meddlesome,  with  unfitting  talk." 

14.  The  "  younger  "  referred  to  here  must  be  far  below  the  threescore  years  of  verse  9. 
16.  Hath  in  her  family. 

17  (1)  Elders  who  conduct  their  office  well  should  be  specially  regarded,  both  in  esteem  and  sustenance. 
(2)  'I'his  is  peculiarly  true  of  those  elders  who  teach.  Hence  we  see  that  all  elders  were  provided  for  by  the  early 
Church,  and  that  some  of  them  did  not  teach. 

18.  Deut.  20  : 4.  The  lahi>urer  is  worthy  of  his  hire.  This  is  quoted  from  our  Lord  (Luke  10  :  7) ;  and  Paul 
says  it  is  Scripture,  putting  it  alongside  of  Deut.  25:4.  That  the  written  Gospel  by  Luke  was  alreaily  in  circulation 
seems  to  be  certain. 

19.  An  elder.    As  in  verse  1. 

2;».  Them  that  sin.  That  is,  the  elders  who  by  two  or  three  witnesses  are  proved  to  have  done  wrong.  Their 
fault  \i  not  to  be  hidden.  They  are  public  men,  and  their  faults  must  be  publicly  recoguized.  Any  other  policy 
would  arouse  suspicion. 

4S2 


Concerning  the 


I.    TIMOTHY,    VI. 


duty  of  servants, 


21  I  charge  thee  before  God,  and  the  Lord  Jesus 
Christ,  and  tlie  elect  angels,  that  thou  observe 
these  things  without  preferring  one  before  another, 
doing  nothing  by  partiality. 

22  Lay  hands  suddenly  on  no  man,  neither  be 
partaker  of  other  men' s  sins :  keep  thyself  pure. 

23  Drink  no  longer  water,  but  use  a  little  wine 
for  thy  stomach's  sake  and  thine  often  infirmities. 

24  Some  men's  sins  are  open  beforehand,  going 
before  to  judgment;  and  some  men  they  follow 
after. 

25  Likewise  also  the  good  works  of  some  are 
manifest  beforehand;  and  they  that  are  otherwise 
cannot  be  hid. 


21  be  in  fear.  I  charge  thee  in  the  sight  of 
God,  and  Christ  Jesus,  and  the  elect 
angels,  that  thou  observe  these  things 
without    1  prejudice,    doing    nothing    by 

22  partiality.  Lay  hands  hastily  on  no  man, 
neither  be  partaker  of  other  men's  sins: 

2o  keep  thyself  pure.  Be  no  longer  a  drink- 
er of  water,  but  use  a  little  wine  for  thy 
stomach's  sake  and  thine  often  infirmities. 

24  Some  men's  sins  are  evident,  going  before 
unto  judgement;  and  some  men  also  they 

25  follow  after.  In  like  manner  also  ^  there 
are  good  works  that  are  evident ;  and  such 
as  are  otherwise  cannot  be  hid. 


Or,  preference.    2  Gr.  the  rcorks  that  are  good  are  evident. 


21.  Prejudice.    Rather,  "  prejudgment." 

22.  Lay  hands  in  order  to  confer  a  miraculous  gift  (compare  chap.  4  .14,  and  2  Tim.  1 : 6).  Timothy  might 
become  a  jjartaker  of  other  men's  sins  by  healing  sicknesses  caused  by  licentious  living,  thus  encouraging  men  to 
continue  in  vice,  or  by  bringing  unworthy  men  into  prominence  through  the  gift  of  tongues. 

23.  Timothy  had  been  a  water-drinker,  probably  from  religious  motives.  Paul  now  directs  him  to  be  no  longer 
a  water-drinker.  He  must  allow  no  habits  of  life  to  interfere  with  his  health.  The  verse  seems  to  be  interjected,  as 
Paul  thought  of  Timothy's  labors  in  connection  with  his  weak  constitution. 

24.  Connected  with  verse  22.  "  Do  not  connive  at  others'  sins :  in  some  cases  you  can  clearly  see  the  sins, 
while  it  is  true  that  in  others  you  have  to  make  careful  investigation." 

25.  The  apostle  adds  that  there  is  a  like  division  of  good  works.  Some  are  very  apparent :  others  are  hidden, 
although  they  cannot  always  be  hidden. 

The  Argument  of  this  Chapter.  — "Treat  all  the  church-members  with  courtesy.  Receive  among  the  church- 
beneficiaries  only  those  who  are  worthy.    Honor  the  elders.    Use  thy  gifts  so  as  not  to  encourage  sin." 


CHAPTER   VI. 

1,  Of  the  duty  of  servants,  3,  Not  to  have  fellowship  with  newfangled  teachers,  6,  Godliness  is  great  gain, 
10.  and  love  of  money  the  root  of  all  evil,  11,  What  Timothy  is  to  fly,  and  what  to  follow,  17.  and 
whereof  to  admonish  the  rich.     20,  To  keep  the  purity  of  true  doctrine,  and  to  avoid  profane  janglings. 


1  Let  as  many  servants  as  are  under  the  yoke 
count  their  own  masters  worthy  of  all  honour, 
that  the  name  of  God  and  his  doctrine  be  not 
blasphemed. 

2  And  they  that  have  believing  masters,  let  them 
not  despise  them,  because  they  "are  brethren;  but 
rather  do  them  service,  because  they  are  faithful 
and  beloved,  partakers  of  the  benefit.  These 
things  teach  and  exhort. 

3  If  any  man  teach  otherwise,  and  consent  not 
to  wholesome  words,  ecen  the  words  of  our  Lord 
Jesus  Christ,  and  to  the  doctrine  which  is  accord- 
ing to  godliness ; 

4  He  is  proud,  knowing  nothing,  but  doting 
about  questions  and  strifes  of  words,  whereof 
Cometh  envy,  strife,  railings,  evil  surmisings, 

5  Perverse  disputings  of  men  of  corrupt  minds, 
and  destitute  of  the  truth,  supposing  that  gain  is 
godliness:  from  such  withdraw  thyself. 

0  But  godliness  with  contentment  is  great  gain. 

7  For  we  brought  nothing  into  this  world,  and 
it  is  certain  we  can  carry  nothing  out. 

8  And  having  food  and  raiment  let  us  be  there- 
with content. 


1  Let  as  many  as  are  1  servants  under  the 
yoke  count  their  own  masters  worthy  of 
all  honour,  that  the  name  of  God  and  the 

2  doctrine  be  not  blasphemed.  And  they 
that  have  believing  masters,  let  them  not 
despise  them,  because  they  are  brethren; 
but  let  them  serve  them  the  rather,  be- 
cause they  that  "•^partake  of  the  benefit 
are  believing  and  beloved.  These  things 
teach  and  exhort. 

3  If  any  man  teacheth  a  different  doctrine, 
and  consenteth  not  to  ^  sound  words,  even 
the  words  of  our  Lord  Jesus  Christ,  and 
to  the  doctrine  which  is  according  to  god- 

4  liness  ;  he  is  puffed  up,  knowingnothing, 
but  *  doting  about  questionings  and  dis- 
putes  of   words,   whereof    couieth  envy, 

5  strife,  railings,  evil  surmisings,  wranglings 
of  men  corrupted  in  mind  and  bereft  of 
the  truth,  supposing  that   godliness   is   a 

6  way  of  gain.     But  godliness  with  content- 

7  ment  is  great  gain  :  for  we  brought  nothing 
into  the  world,  for  neither  can  we  carry 

8  any  thing  out ;  but  having  food  and  cover- 


1  Gr.  bond -servants.    2  Or,  lay  hold  of.    ^  Gr.  healthful.    *  Gr.  sick. 


1.  The  doctrine,  or  teaching  of  the  gospel. 

3.  Tliat  partake    of  tlie   benefit  of   the  servants'  labors.     The  servant  was  to  identify   himself   with   his 
master's  interests.     How  different  this  from  human  teaching! 

4.  Piiflfed  lip.     Stupidly  conceited.     Doting.  "  Sick  "  or  "  morbid." 

6.  Great  gain,  but  in  a  very  different  sense  from  that  in  which  the  worldly  teachers  and  their  followers 
viewed  it. 

8.  Covering.    Both  clothing  and  shelter. 

483 


Paul's  charge 


I.    TIMOTHY,    YI. 


to  the  rich. 


9  But  they  that  will  be  rich  fall  into  temptation 
and  a  snare,  and  into  many  foolish  and  hurtful 
lusts,  which  drown  men  in  destruction  and  perdi- 
tion. 

10  For  the  love  of  money  is  the  root  of  all  evil: 
which  while  some  coveted  after,  they  have  erred 
from  the  faith,  and  pierced  themselves  through 
with  many  sorrows. 

11  But  thou,  O  man  of  God,  flee  these  things; 
and  follow  after  righteousness,  godliness,  faith, 
love,  patience,  meekness. 

12  Fight  the  good  fight  of  faith,  lay  hold  on 
eternal  life,  whereunto  thou  art  also  called,  and 
hast  professed  a  good  profession  before  many  wit- 
nesses. 

18  I  give  thee  charge  in  the  sight  of  God,  who 
quickeneth  all  things,  and  before  Christ  Jesus, 
who  before  Pontius  Pilate  witnessed  a  good  con- 
fession ; 

14  That  thou  keep  this  commandment  without 
spot,  unrebukeable,  until  the  appearing  of  our 
Lord  Jesus  Christ: 

1.5  Which  in  his  times  he  shall  shew,  loho  is  the 
blessed  and  only  Potentate,  the  King  of  kings,  and 
Lord  of  lords ; 

16  Who  only  hath  immortality,  dwelling  in  the 
light  which  no  man  can  approach  unto;  whom  no 
man  hath  seen,  nor  can  see :  to  whom  be  honour 
and  power  everlasting.     Amen. 

17  Charge  them  that  are  rich  in  this  world,  that 
they  be  not  highminded,  nor  trust  in  uncertain 
riches,  but  in  the  living  God,  who  giveth  us  richly 
all  things  to  enjoy; 

18  That  they  do  good,  that  they  be  rich  in  good 
works,  ready  to  distribute,  willing  to  communi- 
cate; 

19  Laying  up  in  store  for  themselves  a  good 
foundation  against  the  time  to  come,  that  they 
may  lay  hold  on  eternal  life. 

20  O  Timothy,  keep  that  which  is  committed  to 
thy  trust,  avoiding  profane  and  vain  babblings, 
and  oppositions  of  science  falsely  so  called : 

21  Which  some  professing  have  erred  concerning 
the  faith.     Grace  be  with  thee.     Amen. 

TT  The  first  to  Timothy  was  written  from  Laodioea,  which  is 
the  chiefest  city  of  Phrygiii  Pacatiaiia. 


9  ing  1  we  shall  be  therewith  content.  But 
they  that  desire  to  be  rich  fall  into  a  temp- 
tation and  a  snare  and  many  foolish  and 
hurtful  lusts,  such  as  drown  men  in  de- 

10  struction  and  perdition.  For  the  love  of 
money  is  a  root  of  all  ^ kinds  of  evil: 
which  some  reaching  after  have  been  led 
astray  from  the  faith,  and  have  pierced 
themselves  through  with  many  sorrows. 

11  But  thou,  O  man  of  God,  flee  these 
things;  and  follow  after  righteousness, 
godliness,  faith,  love,  patience,  meekness. 

12  Fight  the  good  fight  of  the  faith,  lay  hold 
on  the  life  eternal,  whereimto  thou  wast 
called,  and  didst  confess  the  good  coufes- 

13  sion  in  the  sight  of  many  witnesses.  I 
charge  thee  in  the  sight  of  God,  who 
3  quickeneth  all  things,  and  of  Christ 
Jesus,   who    before    Pontius   Pilate   wit- 

14  nessed  the  good  confession  ;  that  thou 
keep  the  commandment,  without  spot, 
without  reproach,  until  the  appearing  of 

15  our  Lord  Jesus  Clirist :  which  in  *  its  own 
times  he  shall  shew,  who  is  the  blessed 
and  only  Potentate,  the  King  of  °  kings, 

16  and  Lord  of  ^  lords ;  who  only  hath  im- 
mortality, dwelling  in  light  unapproach- 
able; whom  no  man  hath  seen,  nor  can 
see:  to  whom  be  honour  and  power  eternal. 
Amen. 

17  Charge  them  that  are  rich  in  this  present 
■^  world,  that  they  be  not  highminded,  nor 
have  their  hope  set  on  the  imcertainty  of 
riches,  but  on  God,  who  giveth  us  richly 

18  all  things  to  enjoy  ;  that  they  do  good, 
that  they  be  rich  in  good  works,  that  they 
be  ready  to  distribute,  *  willing  to  commu- 

19  nicate ;  laying  up  in  store  for  themselves 
a  good  foundation  against  the  time  to 
come,  that  they  may  lay  hold  on  the  life 
which  is  life  indeed, 

20  O  Timothy,  guard  ^  that  which  is  com- 
mitted unto  t/tee,  turning  away  from  the 
profane  babblings  and  oppositions  of  the 
knowledge   which    is    falsely    so    called; 

21  which  some  professing  have  ^^  erred  con- 
cerning the  faith. 

Grace  be  with  you. 


1  Or,  m  thene  ice  shall  have  enough.     -  Gr.  evils.    ^  Or,  nreserveth  all  things  alive.    *  Or,  his.    "  6r.  them  that 
reign  as  kings.    «  Gr.  thein,  that  rule  as  lords.    '  Or,  age.    *  Or,  ready  to  sympathise.    ^  Gr.  the  deposit. 


Gr.  missed  the  mark. 


9.  A  climax.  First,  the  temptation,  then  the  snare  entangling  the  feet,  then  the  desires  indidged,  then  the 
drowning  in  rum.  Destruction  and  perdition  seem  to  stand  as  a  hendiadys  for  "  destructive  perdition,"  or 
"  the  perdition  which  destroys,"  or  "  the  destruction  which  is  finai,  being  perdition."  All  this  is  declared  of  the 
mere  desire  to  be  rich. 

11.  Man  uf  God.     Title  of  a  religious  teacher. 

13.  Fijfht  the  good  tiuht  of  the  faith.     Compare  2  Tim.  4 :  7. 

13.  <Juickeneth.  Maketh  alive  at  the  resurrection  and  judgment.  All  things.  Loosely  used  (as  is  common 
in  all  languages)  for  the  "  all  "  to  whom  the  matter  appertains,  where  the  "  all  "  is  very  many.  As  God  will  judge 
you,  and  as  Christ  set  you  an  example,  so  act. 

14.  The  conimandntent  or  charge  given  in  this  Epistle. 

1.5.  "  Which  appearing  the  blessed  and  only  potentate,  the  King  of  kings,  and  Lord  of  lords,  will  show  in  its 
own  time.     Times  in  the  plural,  because  of  the  many  successive  events  connected  with  Christ's  coming. 

16.  Wlio  only  hath  iinnaortality ;  i.e.,  an  immortal  nature. 

17.  Highminded.     Proud. 

18.  WilliiiK  to  communicate.  Not  only  ready  to  distribute,  but  with  a  sympathizing  disposition  as  the 
cause  of  this  readiness. 

19.  A  good  foundation,  not  of  merit,  but  of  character. 

20.  Oppositions.  Rather,  "contradictions,"  metaphysical  subtleties,  where  reason  beyond  the  sphere  of 
reason  contradicts  reason. 

The  Argument  of  this  Chapter.  —  "  Let  servants  be  obedient  to  their  masters.  Withdraw  from  those  that  teach 
differently,  and  who  lay  such  great  stress  on  the  good  things  of  this  life.  Seek  the  things  of  eternal  life.  Keep  ray 
charge.    Tell  the  rich  to  be  generous,  and  to  seek  ricijcs  above.    Avoid  metaphysical  and  mystical  subtleties." 


THE   SECOND   EPISTLE   OF   PAUL  THE   APOSTLE 


TIMOTHY. 


This  Epistle  was  written  from  Rome  just  before  the  apostle's  execution,  probably  in  the  year  67.    In  it  he  urges 
Timothy  to  faithfulness  in  his  calling  in  the  midst  of  opposition  of  false  doctrine  and  persecution. 


CHAPTER   I. 

1.  Paul's  love  to  Timothy,  and  the  unfeigned  faith  which  was  in  Timothy  himself,  his  mother,  and  grandmother. 
6.  He  is  exhorted  to  stir  up  the  gift  of  God  which  was  in  him,  8.  to  he  stedfast,  and  patient  in  persecution, 
13.  and  to  persist  in  the  form  and  truth  of  that  doctrine  which  he  had  learned  of  him.  15.  Phygellns  and 
Hermogenes,  and  such  like,  are  noted,  and  Onesiphorus  is  highly  commended. 


1  Paul,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  according  to  the  promise  of  life  which  is 
in  Christ  Jesus, 

2  To  Timothy,  my  dearly  beloved  son:  Grace, 
mercy,  and  peace,  from  God  the  Father  and  Christ 
Jesus  our  Lord. 

3  I  thank  God,  whom  I  serve  from  my  fore- 
fathers with  pure  conscience,  that  without  ceasing 
I  have  remembrance  of  thee  in  my  prayers  night 
and  day; 

4  Greatly  desiring  to  see  thee,  being  mindful  of 
thy  tears,  that  I  may  be  filled  with  joy; 

b  When  I  call  to  remembrance  the  unfeigned 
faith  that  is  in  thee,  which  dwelt  first  in  thy 
grandmother  Lois,  and  thy  mother  Eunice;  and  I 
am  persuaded  that  in  thee  also. 

0  Wherefore  I  put  thee  in  remembrance  that 
thou  stir  up  the  gift  of  God,  which  is  in  thee  by 
the  putting  on  of  my  hands. 

7  For  God  hath  not  given  us  the  spirit  of  fear; 
but  of  power,  and  of  love,  and  of  a  sound  mind. 

8  Be  not  thou  therefore  ashamed  of  the  testi- 
mony of  our  Lord,  nor  of  me  his  prisoner:  but 
be  thou  partaker  of  the  afflictions  of  the  gospel 
according  to  the  power  of  God ; 


1  Paul,  an  apostle  of  Christ  Jesus  ^by 
the  will  of  God,  according  to  the  promise 

2  of  the  life  which  is  in  Christ  Jesus,  to 
Timothy,  my  beloved  child :  Grace,  mercy, 
peace,  from  God  the  Father  and  Christ 
Jesus  our  Lord. 

3  I  thank  God,  whom  I  serve  from  my 
forefathers  in  a  pure  conscience,  how  mi- 
ceasing  is  my  remembrance  of  thee  in  my 

4  supplications,  night  and  day  longing  to  see 
thee,  remembering  thy  tears,  that  I  may 

5  be  filled  with  '^joy ;  having  been  reminded 
of  the  unfeigned  faith  that  is  in  thee; 
which  dwelt  first  in  thy  grandmother  Lois, 
and  thy  mother  Eunice;   and,  I  am  per- 

6  suaded,  in  thee  also.  For  the  which  cause 
I  put  thee  in  remembrance  that  thou  ^  stir 
up  the    gift    of   God,   Avhich   is   in    thee 

7  through  the  laying  on  of  my  hands.  For 
God  gave  us  not  a  spirit  of  fearfulness; 
but  of  power  and   love  and  *  discipline. 

8  Be  not  ashamed  therefore  of  the  testimony 
of  our  Lord,  nor  of  me  his  prisoner:  but 
suffer  hardship  with  the  gospel  according 

9  to  the  power  of  God ;  who  saved  us,  and 


1  Gr.  through.     -  Or,  joy  in  being  reminded.    ^  Gr.  stir  into  fiame.    *  Gr.  sobering. 

1.  According  to  the  promise  of  the  life.  .  Paul  was  an  apostle  in  pursuance  of  that  dispensation  of  grace 
which  gave  the  promise  of  life  eternal. 

2.  See  on  1  Tim.  1:2. 

3.  How.  Rather,  as  in  Old  Version,  "that."  Read,  "  that  I  have  an  unceasing  remembrance  of  thee  in  my 
supplications,  night  and  day  longing  to  see  thee  (remembering  thy  tears),  that  I  may  be  filled  with  joy." 

6.  And,  I  am  persuaded  it  is  in  thee  also. 

6.  For  the  which  cause.  Because  of  my  love  for  you.  Stir  up.  "Rekindle."  Timothy  may  have  become 
remiss  in  using  his  divine  gift.  The  gift  of  God.  Compare  1  Tim.  1 .18,  and  4  :  14.  The  miraculous  gift  is  evidently 
referred  to.  In  1  Tim.  4 :  14  it  is  said  to  have  been  given  with  the  laying  on  of  the  hands  of  the  presbytery,  but  here 
it  is  said  by  the  laying  on  of  Paul's  hands.  Paul  was  one  of  the  elders,  doubtless,  present,  and  perhaps  represented 
the  body  in  the  act. 

7.  "For  God  gave  us  not  a  spirit  of  timidity  (i.e.,  miraculous  powers  to  be  timidly  used),  but  of  power  to  be 
exercised  in  love,  and  for  discipline."  It  seems  that  Timothy  had  shrunk  from  being  conspicuous  as  a  Christian 
leader,  and  hence  had  sparingly  used  his  miraculous  gift. 

8.  According  to  the  jjower  of  God.    By  God's  strength  in  you. 

485 


Timothy  extorted  to 


II.    TIMOTHY,    II. 


constancy  and  perseverance. 


9  Who  hath  savprl  us,  and  called  tta  with  an  holy 
calling,  not  according  to  our  works,  but  according 
to  his  own  purpose  and  grace,  which  was  given  us 
in  Christ  Jesus  before  the  world  began, 

10  But  is  now  made  manifest  by  the  appearing 
of  our  Saviour  Jesus  Christ,  who  hath  abolished 
death,  and  hath  brouglit  life  and  immortality  to 
light  through  the  gospel : 

11  Whereunto  I  am  appointed  a  preacher,  and 
an  apostle,  and  a  teacher  of  the  Gentiles. 

12  For  the  which  cause  1  also  suffer  these 
things:  nevertheless  I  am  not  ashamed:  for  I 
know  whom  I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  com- 
mitted unto  him  against  that  day. 

13  Hold  fast  the  form  of  sound  words,  which 
thou  hast  heard  of  me,  in  faith  and  love  which  is 
in  Christ  Jesus. 

14  That  good  thing  which  was  committed  unto 
thee  keep  by  the  Holy  Ghost  which  dwelleth  in 
us. 

1.5  This  thou  knowest,  that  all  they  which  are 
in  Asia  be  turned  away  from  me;  of  whom  are 
Phygellus  and  Hermogenes. 

16  The  Lord  give  mercy  unto  the  house  of  One- 
siphorus;  for  he  oft  refreshed  me,  and  was  not 
ashamed  of  my  chain : 

17  But,  when  he  was  in  Rome,  he  sought  me  out 
very  diligently,  and  found  me. 

18  The  Lord  grant  unto  him  that  he  may  find 
mercy  of  the  Lord  in  that  day :  and  in  how  many 
things  he  ministered  unto  me  at  Ephesus,  thou 
knowest  very  well. 


called  us  with  a  holy  calling,  not  according 
to  our  works,  but  according  to  his  own 
purpose  and  grace,  which  was  given  us  in 

10  Christ  Jesus  before  times  eternal,  but  hath 
now  been  manifested  by  the  appearing  of 
our  Saviour  Christ  Jesus,  who  abolished 
death,  and  brought  life  and  incorruption 

11  to  light  through  the  gospel,  whereunto  I 
Avas  appointed  a  ^  preacher,  and  an  apostle, 

12  and  a  teachero  For  the  which  cause  I 
suffer  also  these  things:  yet  I  am  not 
ashamed;  for  I  know  him  whom  I  have 
believed,  and  I  am  persuaded  that  he  is 
able   to  guard  -that  which  I  have  com- 

13  mitted  unto  him  against  that  day.  Hold 
the  pattern  of  ^  sound  words  which  thou 
hast  heard  from  me,  in   faith   and   love 

14  which  is  in  Christ  Jesus.  *  That  good 
thing  which  was  conmiitted  unto  thee 
guard  through  the  ^  Holy  Ghost  which 
dwelleth  in  us. 

1.5  This  thou  knowest,  that  all  that  are  in 
Asia  turned  away  from  me;  of  whom  are 

16  Phygelus  and  Hennogenes.  The  Lord 
grant  mercy  unto  the  house  of  Onesipho- 
rus :  for  he  oft  refreshed  me,  and  was  not 

17  ashamed  of  my  chain ;  but,  when  he  was 
in  l!ome,   he  sought  me   diligently,   and 

18  found  me  (the  Lord  grant  unto  him  to 
find  mercy  of  the  Lord  in  that  day);  and 
in  how  many  things  he  ministered  at 
Ephesus,  thou  knowest  very  well. 


1  Gr.  herald.    '  Or,  that  ivhich  he  hath  committed  unto  me.     Gr.  my  deposit.    ^  Or.  healthful.    *  Gr.   The  good 
deposit,    s  Or,  Holy  Spirit. 

10.  Abolished.  "Rendered  utterly  powerless."  Brought  — to  light.  Or,  "lighted  up,"  "enlightened," 
"  shed  light  upon."  Life  and  incorruption  were  linowu  to  believers  under  the  old  economy,  but  the  gospel  illumined 
the  subject. 

13.  For  which  cause ;  i.e.,  the  proclamation  of  Christ's  gospel.  Against  that  day.  The  day  of  Christ's 
appearing  (  compare  2  Thess.  1 :  10,  and  2:2).  Inverses  12  and  14  we  have  the  same  phrase,  "guard  the  deposit" 
(rriv  napadTJKTiv  <j>v\d^ai);  and  it  seems  harsh  to  give  them  different  applications.  If  we  regard  them  as  referring 
to  the  same  thing  (only  at  one  time  in  Paul,  and  at  another  in  Timothy),  we  must  read  the  former  sentence,  "I  am 
persuaded  that  he  is  able  to  guard  my  deposit  (the  gifts  bestowed  on  me)  until  the  day  of  account,"  — an  explanation 
of  his  courage;  and  we  must  read  the  latter  sentence,  "  Guard  your  noble  deposit  [the  gifts  bestowed  on  Timothy] 
through  the  Holy  Spirit  dwelling  in  thee." 

15.  All  that  are  in  Asia.  Probably  the  Asiatic  brethren  who  were  with  Paul  at  Rome.  The  form  of  phrase 
is  used  sometimes  as  denoting  usual,  and  not  present,  residence.  Asia,  of  course,  is  proconsular  Asia.  The  defec- 
tion had,  probably,  occurred  when  Paul's  case  appeared  to  be  hopeless  and  alarming. 

16.  Onesiphorus.     See  chap.  4 :  19.     He  was  probably  an  Ephesian. 

18.  In  that  day.    See  on  verse  12.    Very  well.    Rather,  "  better  "  than  I. 

The  Argument  of  thin  Chapter.  —  "  Prizing  your  faith,  I  write  to  urge  you  to  courage  and  renewed  exertion  in 
your  high  oflice  as  a  preacher  of  the  gospel,  and  furnished  with  divine  gifts." 


CHAPTER    II. 


1,  He  is  exhorted  again  to  constancy  and  perseverance,  and  to  do  the  dnty  of  a  faithfnl  servant  of  the  Lord  in 

dividing  the  word  aright,  and  staying  profane  and  vain  babblings.     17.  Of  Hymenaeus  and  Philetns.  19.  The 

foundation  of  the  Lord  is  sure.     22.  He  is  taught  whereof  to  beware,  and  what  to  follow  after,  and  in  what 
sort  the  servant  of  the  Lord  ought  to  behave  himself, 


1  Thou  therefore,  my  son,  be  strong  in  the 
grace  that  is  in  Christ  Jesus. 

2  And  the  things  that  thou  hast  heard  of  me 
among  many  witnesses,  the  same  commit  thou  to 
faithful  men,  who  shall  be  able  to  teach  others 
also. 


1  Thou  therefore,  my  child,  be  strength- 
ened in  the  grace  that  is  in  Christ  Jesus. 

2  And  the  things  wliich  thou  hast  heard 
from  me  among  many  witnesses,  the 
same  commit  thou  to  faithful  men,  who 


1.  Timothy's  wealjness  was  to  be  supplied  from  the  divine  strength. 

2.  lu  that  strength  he  could  perform  his  worli  of  evangelization. 


The  foundation  of 


IT.    TIMOTHY,    II. 


the  Lerd  is  sure. 


3  Thou  therefore  endure  hardness,  as  a  good 
soldier  of  Jesus  C-'hrist. 

4  No  man  that  warreth  entangleth  himself  with 
the  affairs  of  this  life;  that  he  may  please  him 
Mho  hath  chosen  him  to  he  a  soldier. 

5  And  if  a  man  also  strive  for  masteries,  yet  is 
he  not  crowned,  except  he  strive  lawfully. 

(5  The  hushandman  that  laboureth  must  be  first 
partaker  of  the  fruits. 

7  Consider  what  I  say;  and  the  Lord  give  thee 
understanding  in  all  things. 

8  Remember  that  Jesus  Christ  of  the  seed  of 
David  was  raised  from  the  dead  according  to  my 
gospel : 

9  Wherein  I  suffer  trouble,  as  an  evil  doer,  even 
unto  bonds;   but  the  word  of  God  is  not  bound. 

10  Therefore  I  endure  all  things  for  the  elect's 
sakes,  that  they  may  also  obtain  the  salvation 
which  is  in  Christ  Jesus  with  eternal  glory. 

11  It  is  a  faithful  saying:  For  if  we  be  dead 
with  him,  we  shall  also  live  with  him  : 

12  If  we  suffer,  we  shall  also  reign  with  him :  if 
we  deny  him,  he  also  will  deny  us: 

13  If  we  believe  not,  yet  he  abideth  faithful:  he 
cannot  deny  himself. 

14  Of  these  things  put  them  in  remembrance, 
charging  them  before  the  Lord  that  they  strive  not 
al)out  words  to  no  profit,  but  to  the  subverting  of 
the  hearers. 

15  Study  to  shew  thyself  approved  unto  God,  a 
workman  that  needeth  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth. 

16  But  shun  profane  and  vain  babblings:  for 
they  will  increase  mito  more  ungodliness. 

17  And  their  word  will  eat  as  doth  a  canker: 
of  whom  is  Hymenajus  and  Philetus; 

IS  Who  concerning  the  truth  Ifave  erred,  saying 
that  the  resurrection  is  past  already;  and  over- 
throw the  faith  of  some. 

19  Nevertheless  the  foundation  of  God  standeth 
sure,  having  this  seal,  The  Lord  knoweth  them 
that  are  his.  And,  Let  everyone  that  nameth  the 
name  of  Christ  depart  from  iniquity. 

20  But  in  a  great  house  there  are  not  only  ves- 
sels of  gold  and  of  silver,  but  also  of  wood  and  of 
earth;  and  some  to  honour,  and  some  to  dishonour. 


3  shall  be  able  to  teach  others  also,  i  Suffer 
hardship  with   me,  as  a  good  soldier  of 

4  Christ  .lesus.  No  soldier  on  service  en- 
tangleth himself  in  the  affairs  of  this  life, 
that  he  may  please  him  who  enrolled  him 

5  as  a  soldier.  And  if  also  a  man  contend 
in  the  games,  he  is  not  crowned,  except 

6  he  have  contended  lawfully.  The  hus- 
bandman that  laboureth  must  be  the  first 

7  to  partake  of  the  fruits.  Consider  what  I 
say;  for  the  Lord  shall  give  thee  under- 

S  standing  in  all  things.  Kemember  Jesus 
Christ,  risen  from  the  dead,  of  the  seed 

9  of  David,  according  to  my  gospel :  where- 
in I  suffer  hardship  unto  bonds,  as  a  male- 
factor; but  the  word  of  God  is  not  bound. 

10  Therefore  I  endure  all  things  for  the 
elect's  sake,  that  they  also  may  obtain  the 
salvation  which  is  in  Christ  Jesus  with 

11  eternal  glory.  Faithful  is  the  -saying: 
For  if  we  die  with  him.  we  shall   also 

12  live  with  him :  if  we  endure,  we  shall  also 
reign  with  him:  if  we  shall  deny  him,  he 

13  also  will  deny  us:  if  we  are  faithless, 
he  abideth  faithful;  for  he  cannot  deny 
himself. 

14  Of  these  things  put  them  in  remem- 
brance, charging  them  in  the  sight  of  ^  the 
Lord,  that  they  strive  not  about  words,  to 
no  profit,  to  the  subverting  of  them  that 

15  hear.  Give  diligence  to  present  thyself 
approved  unto  God,  a  workman  that 
needeth    not   to   be   ashamed,   •*  handling 

16  aright  the  word  of  truth.  But  shun  pro- 
fane babblings:  for  they  will  proceed  fur- 

17  ther  in  ungodliness,  and  their  word  will 
^  eat  as  doth  a  gangrene :  of  whom  is  Hy- 

18  memeus  and  Philetus  ;  men  who  concern- 
ing the  truth  have  "^  erred,  saying  that 
'the    resurrection    is    past   already,    and 

19  overthrow  the  faith  of  some.  Howbeit 
the  firm  foundation  of  God  standeth,  hav- 
ing this  seal.  The  Lord  knoweth  them 
that  are  his:  and.  Let  every  one  that 
nameth  the  name  of  the  Lord  depart  from 

20  unrighteousness.  Now  in  a  great  house 
there  are  not  only  vessels  of  gold  and  of 


1  Or,  Take  thy  part  in  suffering  hardship,  as,  etc.  *  Or,  saying  ;  for  if,  etc.  ^  Many  ancient  authorities  read  God. 
*  Or,  holding  a  straight  course  in  the  word  of  truth.  Or,  rightly  dividing  the  word  of  truth.  ^  Or,  spread. 
6  Gr.  missed  the  mark.    '  Some  ancient  authorities  read  a  resurrection. 


3-6.  As  a  soldier,  avoid  entanglements  of  the  outside  life,  as  a  contestant,  follow  the  rules  of  the  course;  as  a 
laborious  farmer,  you  shall  first  enjoy  the  fruits. 

8.  Remember  Jesus  Christ  as  the  risen  Saviour,  and  so  take  courage. 

9,  10.  Paul  can  bear  his  own  bondasre,  if  God's  word  is  not  bound. 

11.  The  saying  that  follows.  I'robably  an  early  church-hymn  (compare  1  Tim.  3: 16).  The  hymn  continues 
to  the  last  clause  of  verse  13  •  the  last  clause,  "  for  he  cannot  deny  himself,"  being,  probably,  added  by  Paul. 

14.  Of  these  things  concerning  our  union  with  Christ. 

15.  Handling  aright.  Literally,  "cutting  in  a  straight  line;"  as,  for  example,  roads.  That  is,  making  no 
compromising  deflections  in  your  conduct  and  preaching. 

16.  Tliey  will  proceed.    Those  who  indulge  in  these  profane  (unhallowed)  babblings. 

17.  Hyinenaeus  (see  1  Tim.  1.20).  He  began  by  casting  away  his  conscieutipusuees ;  and  then,  losing  his 
faith,  he  indulged  in  vain  speculations  instead. 

18.  That  the  resurrection  is  past  already.  Either  that  Christ's  resurrection  was  the  only  one,  or  that 
faith  in  Christ  was  the  only  resurrection.  In  either  case,  the  hope  of  the  complete  redemption  of  man,  including  his 
body,  was  gone.  Such  a  teaching  would  eat  like  a  gangrene;  because  it  would  lead  to  an  Indian  pantheism,  a  doc- 
trine of  loss  of  identity  by  being  absorbed  into  Christ.     Hence  personal  responsibility  would  be  disregarded. 

19.  The  stability  of  the  Church  cannot  be  affected  by  such  false  teachers.  Having  this  seal.  Referring,  it  is 
thought,  to  the  custom  of  putting  an  Inscription  on  a  foundation  as  on  a  signet-ring.  Notice  that  the  word  is  in  the 
singular.  This  seems  to  indicate  that  only  the  first  sentence  is  the  seal  or  inscription.  The  fact  that  the  first  sen- 
tence is  a  quotation  from  the  Old  Testament  (Num.  16:  5,  Septuagint),  while  the  second  is  not,  forms  an  additional 
argument  for  this  view.  The  passage  would  then  read,  "Having  this  seal,  The  Lord  knoweth  them  that  are 
his;  and  let  every  oue  that  nameth  the  name  of  the  Lord  depart  from  iniquity,  such  as  these  vain  speculators 
encourage." 

487 


Evil  characters 


II.    TIMOTHY,    III. 


the  last  days. 


21  If  a  man  therefore  purge  himself  from  these, 
he  shall  be  a  vessel  unto  honour,  sanctified,  and 
meet  for  the  master's  use,  and  prepared  unto  every 
good  work. 

22  Flee  also  youthful  lusts:  hut  follow  right- 
eousness, faith,  charity,  peace,  with  them  that  call 
on  the  Lord  out  of  a  pure  heart. 

2o  But  foolish  and  unlearned  questions  avoid, 
knowing  that  they  do  gender  strifes. 

24  And  tlie  servant  of  the  Lord  must  not  strive; 
but  be  gentle  unto  all  men,  apt  to  teach,  patient, 

2'i  In  meekness  instructing  those  that  oppose 
themselves;  if  God  peradventure  will  give  them 
repentance  to  the  acknowledging  of  the  truth; 

20  And  that  they  may  recover  themselves  out 
of  the  snare  of  the  devil,  who  are  taken  captive 
by  him  at  his  will. 


silver,  but  also  of  wood  and  of  earth ;  and 
some  unto  honour,  ami  some  unto  dishon- 

21  our.  If  a  man  therefore  purge  himself 
from  these,  he  shall  be  a  vessel  unto  hon- 
our, sanctifieil,  meet  for  the  master's  use, 

22  prepared  unto  every  good  work.  But  flee 
youthful  lusts,  and  follow  after  righteous- 
ness, faith,  love,  peace,  with  them  that 
call   on   the   Lord   out  of  a  pure  heart. 

23  But  foolish  and  ignorant  questionings  re- 
fuse,  knowing  that  they  gender  strifes. 

24  And  the  Lord's  ^  servant  rniust  not  strive, 
but  be  gentle  towards  all,  apt  to  teach, 

25  forbearing,  in  meekness  ^  correcting  them 
that  oppose  themselves;  if  peradventure 
(iod  may  give  them  repentance  unto  the 

26  knowledge  of  the  truth,  and  they  may 
^  recover  themselves  out  of  the  snare  of 
the  devil,  having  been  *  taken  captive  ^by 
the  Lord's  servant  unto  the  will  of  God. 


1  Gr.  bond-nermnt.    ^  Or,  inxtrurting.    ^  Gr.  return  to  nobernens.    *  Gr.  iake7i  alive.    «  Or,  %  t/ie  deril,  unto  the 
will  of  God.    Gr.  by  him,  unto  the  will  of  him.    In  the  Greek  the  two  pronouns  are  different. 

21,  From  these  profane  b.ibblers.     For  the  master's  use.     For  the  owner's  use. 

33.  Youthful  lusts  or  desires  for  such  vain  speculations.  That  bodily  lusts  are  here  intended  is  out  of  har- 
•raonj-  with  the  context.  Them  that  call  on  the  Lord  out  of  a  pure  heart.  In  opposition  to  the  profane 
babblers.     The  whole  context  is  of  these. 

2f>.  Recover  themselves.  Literally,  "  become  sober  again."  By  the  liOrd's  servant  unto  the  will  of 
God.  This  translation  is  the  result  of  excessive  purism.  It  should  read,  "  by  him  unto  his  will ;  "  that  is,  "  by  the 
devil  unto  the  devil's  will."  The  Greek  has  only  the  pronouns  where  the  Revisers  have  inserted  "  Lord's  servant" 
and  "  God."  The  use  of  two  different  pronouns  (avro?  and  exeii-os)  in  one  sentence,  and  in  that  order,  for  the  same 
person,  is  found  even  in  good  Sreek;  e.g.,  Xen.  Cyr.,  4,  5,  20. 

The  Argument  of  thin  Chapter.  — "'Be  faithful,  and  willing  to  suffer  for  Christ ;  for  our  suffering  is  but  of  little 
moment  in  view  of  our  own  glory  and  the  progress  of  God's  Word.  Avoid  vain  speculations  of  an  ignorant  philoso- 
phy, and  strive  to  release  others  from  such  Satanic  bondage." 


CHAPTER    III. 


1,  He  advertiseth  him  of  the  times  to  come,  6.  describeth  the  enemies  of  the  truth,  10.  propoundeth  unto  him  hig 
own  example,  16.  and  commendeth  the  holy  scriptures, 


1  This  know  also,  that  in  tlie  last  days  perilous 
times  shall  come. 

2  For  men  shall  be  lovers  of  their  own  selves, 
covetous,  boasters,  proud,  blasphemers,  disobedi- 
ent to  parents,  unthankful,  unholy, 

3  Without  natural  affection,  trucebreakers,  false 
accusers,  incontinent,  fierce,  despisers  of  those  that 
are  good, 

4  Traitors,  heady,  highminded,  lovers  of  pleas- 
ures more  than  lovers  of  God; 

.5  Having  a  form  of  godliness,  but  denying  the 
power  thereof:  from  such  turn  away. 

(j  For  of  this  sort  are  they  which  creep  into 
houses,  and  leail  captive  silly  women  laden  with 
sins,  led  away  with  divers  lusts, 

7  Ever  learning,  and  never  able  to  come  to  the 
knowledge  of  the,  truth. 

8  Now  a,s  .Jannes  and  .lambres  withstood  i\Ioses, 
so  do  these  also  resist  tlu;  truth:  men  of  corrupt 
minds,  reprobate  concerning  the  faith. 

,   9  But  they  shall  proceed  no  further:  for  their 
folly  shall  be  manifest  unto  all  men,  as  theirs  also 


1  But  know  this,  that  in  the  last  daj-s 

2  grievous  times  shall  come.  For  men  shall 
be  lovers  of  self,  lovers  of  money,  boast- 
ful, haughty,  railers,  disobedient  to  par- 

3  ents,  unthankful,  unholy,  Avithotit  natural 
affection,  implacable,  slanderers,  without 
self-control,    fierce,    no   lovers    of    good, 

4  traitors,  headstrong,  puffed  up,  lovers  of 

5  pleasure  rather  than  lovers  of  God ;  hold- 
ing a  form  of  godliness,  but  having  denied 
the  power  thereof:  from  these  also  turn 

6  away.  For  of  these  are  they  that  creep 
into  houses,  and  take  captive  silly  women 
laden  with  sins,  led  away  by  divers  lusts, 

7  ever  learning,  and  never  able  to  come  to 

8  the  knowledge  of  the  truth.  And  like  as 
Jannes  and  Jambres  withstood  Closes,  so 
do  these  also  withstand  the  truth;  men 
corrupted  in  mind,  reprobate  concerning 

9  the  faith.  But  tliey  shall  proceed  no 
further:  for  their  folly  shall  be  evident 
unto  all  men,  as  theirs  also  came  to  be. 


1,  He  cnards  Timothy  against  any  despondency  arising  from  the  presence  of  evil  in  the  Church. 
3.  Puffed  up.     Stuijidly  conceited. 

0.  Led  away  — ever  learning.     These  refer  to  the  silly  women. 

8.  Jannes  and  Jamhrcs.    Names  (proi)ably  Kgyptian)  given  by  the  rabbins  to  two  of  the  Egyptian  magicia 
who  opposed  -Moses.     Heprobate.     Kejected,  as  not  standing  the  test. 
0.  XheirH.    That  of  Jannes  and  Jumbres. 

4S8 


Paul  exhorteth  Timothy  to  do  his 


II.    TIMOTHY,    IV 


duty  with  all  care  and  diligence. 


10  But  thou  hast  fully  kno-rni  my  doctrine, 
manner  of  life,  purpose,  faith,  longsuffering, 
charity,  patience, 

11  Persecutions,  afflictions,  which  came  unto  me 
at  Antioch,  at  Iconium,  at  Lystra;  what  persecu- 
tions I  endured:  but  out  of  tliem  all  the  Lord 
delivered  me. 

12  Yea,  and  all  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution. 

Vo  But  evil  men  and  seducers  shall  wax  worse 
and  worse,  deceiving,  and  being  deceived. 

14  But  continue  thou  in  the  things  which  thou 
hast  learned  and  hast  been  assured  of,  knowing  of 
whom  thou  hast  learned  them  ; 

15  And  tliat  from  a  child  thou  hast  known  the 
holy  scriptures,  which  are  able  to  make  thee  wise 
unto  salvation  through  faith  which  is  in  Christ 
Jesus. 

16  All  scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness: 

IT  That  the  man  of  God  may  be  perfect,  through- 
ly furnished  unto  all  good  works. 


10  But  thou  didst  follow  my  teaching,  con- 
duct, purpose,  faith,  longsuffering,  love, 

11  patience,  persecutions,  sufferings;  what 
things  befell  me  at  Antioch,  at  Iconium, 
at  Lystra;  what  j^ersecutions  I  endured; 
and  out  of  them  all  the  Lord  delivered  me. 

12  Yea,   and   all   that   would  live    godly   in 

13  Christ  Jesus  shall  suffer  persecution.  But 
evil  men  and  impostors  shall  wax  worse 
and  worse,  deceiving  and  being  deceived. 

14  But  abide  thou  in  the  things  which  thou 
hast  learned  and  hast  been  assured  of, 
knowing    of   ^  whom   thou    hast    learned 

15  them;  and  that  from  a  babe  thou  hast 
known  the  sacred  writings  which  are  able 
to  make  thee  wise  unto  salvation  through 

16  faith  which  is  in  Christ  Jesus.  ^  Every 
scripture  inspired  of  God  is  also  profitable 
for  teaching,  for  reproof,  for  correction, 
for  3  instruction  which  is  in  righteousness : 

17  that  the  man  of  God  may  be  complete, 
furnished  completely  unto  every  good 
Avork. 


1  Gr.  what  persons.    -  Or,  Every  scripture  is  inspired  of  God,  and  profitable.    ^  Or,  discipline. 

11.  Antioch,  111  Pisidia  (Acts  13:  50).    Iconium.    Acts  14:2.    Lystra.    Acts  14:  19. 

12.  Note  the  contrast.  The  godly  suffer  persecution,  but  the  wicked  become  more  and  more  immersed  in  false- 
hood. 

16.  Every  scripture  inspired  of  God.  Identical  with  the  "  sacred  writings  "  of  the  preceding  verse.  The 
"  sacred  writings  "  were  exactly  our  Old  Testament,  and  they  are  all  inspired  of  God. 

The  Argument  of  this  Chapter.  —  "  Hereafter  the  Church  will  contain  depraved  men,  who  will  make  havoc  with 
weak  and  worldly  souls.  Beware  of  such,  and  follow  my  example  of  suffering  for  Christ,  and  cling  to  the  Holy 
Scriptures." 


CHAPTER    IV. 

1.  He  exhorteth  him  to  do  his  duty  with  all  care  and  diligence,  6,  certifieth  him  of  the  nearness  of  his  deathj 
9.  willeth  him  to  come  speedily  unto  him,  and  to  bring  Marcus  with  him,  and  certain  other  things  which  he 
wrote  for,  14.  warneth  him  to  beware  of  Alexander  the  smith,  16.  informeth  him  what  had  befallen  him  at 
his  first  answering,  19.  and  soon  after  he  concludeth. 


1  I  CHARGE  thee  therefore  before  God,  and  the 
Lord  Jesus  Christ,  who  shall  judge  the  quick  and 
the  dead  at  his  appearing  and  his  kingdom ; 

2  Preach  the  word;  be  instant  in  season,  out  of 
season;  reprove,  rebuke,  exhort  with  all  longsuffer- 
ing and  doctrine. 

3  For  the  time  will  come  when  they  will  not 
endure  sound  doctrine ;  but  after  their  own  lusts 
shall  they  heap  to  themselves  teachers,  having 
itching  ears: 

4  And  they  shall  turn  away  their  ears  from  the 
truth,  and  shall  be  turned  unto  fables. 

5  But  watch  thou  in  all  things,  endure  afflic- 
tions, do  the  work  of  an  evangelist,  make  full 
proof  of  thy  ministry. 

6  For  I  am  now  ready  to  be  offered,  and  the 
time  of  my  departure  is  at  hand. 

7  I  have  fought  a  good  fight,  I  have  finished  my 
course,  I  have  kept  the  faith : 


1  iJ  CHARGE  thee  in  the  sight  of  God, 
and  of  Christ  Jesus,  who  shall  judge  the 
quick  and  the  dead,  and  by  his  appearing 

2  and  his  kingdom;  preach  the  word;  be 
instant  in  season,  out  of  season;  ^ reprove, 
rebuke,  exhort,  with  all  longsuffering  and 

3  teaching.  For  the  time  will  come  when 
they  win  not  endure  the  ^  sound  *  doctrine; 
but,  having  itching  ears,  will  heap  to 
themselves l;eachers  after  their  own  lusts; 

4  and  will  turn  away  their  ears  from  the 

5  truth,  and  turn  aside  unto  fables.  But 
be  thou  sober  in  all  things,  suffer  hard- 
ship, do  the  work  of  an  evangelist,  fulfil 

6  thy  ministry.  For  I  am  already  being 
5  offered,  and  the  time  of  my  departure  is 

7  come.  I  have  fought  the  good  fight,  I 
liave  finished  the  course,  I  have  kept  the 


1  Or,  /  testify,  in  the  sight  .  .  .  dead,  both  of  his  appearing,  etc.    -  Or,  bring  to  the  proof.    *  Gr.  healthful. 
*  Or,  teaching.    ^  Gr.  poured  out  as  a  drink-offering. 

1.  The  quick.     The  living. 

a.  Be  instant.  Be  urgent.  In  season,  out  of  season.  Subjectively.  Whether  suiting  your  convenience 
or  not.    Or,  whether  to  you  it  seems  in  season  or  out  of  season.    The  former  seems  most  probable. 

6.  For  I  am  already  being  offered.  For  I  am  already  being  poured  out  as  a  libation  (compare  Phil.  2  :  17). 
The  apostle  may  refer  here,  as  there,  to  liis  being,  as  it  were,  a  libation  on  the  sacrifice  of  faith  offered  by  the  Church ; 
or  else,  to  his  being  a  libation  on  the  sacrifice  of  Christ;  that  is,  his  death,  uow  close  at  hand,  would  go  toward  the 
furtherance  of  the  Church,  which  the  sacrifice  of  Christ  had  saved. 

4S9 


The  apostle  is 


II.    TIMOTHY,    IV. 


forsaken  by 


8  Henceforth  there  is  laid  up  for  me  a  crown 
of  righteousness,  wliich  tlie  Lord,  the  righteous 
judge,  shall  give  me  at  that  day:  and  not  to  me 
only,  but  unto  all  them  also  that  love  his  appear- 
ing. 

9  Do  thy  diligence  to  come  shortly  unto  me: 

10  For  Denias  hath  forsaken  me,  having  loved 
this  present  world,  and  is  departed  unto  Thessa- 
lonica;  Crescens  to  Galatia,  Titus  unto  Dalmatia. 

11  Only  Luke  is  with  me.  Take  Mark,  and 
bring  him  with  thee:  for  he  is  profitable  to  me  for 
the  ministry. 

12  And  Tychicus  have  I  sent  to  Ephesus. 

13  The  cloke  that  I  left  at  Troas  with  Carpus, 
when  thou  comest,  bring  with  thee,  and  the  books, 
b}it  especially  the  parchments. 

14  Alexander  the  coppersmith  did  me  much 
evil :  the  Lord  reward  him  according  to  his  works : 

15  Of  whom  be  thou  ware  also;  for  he  hath 
greatly  withstood  our  words. 

16  At  my  first  answer  no  man  stood  with  me, 
but  all  men  forsook  me :  /  pray  God  that  it  may 
not  be  laid  to  their  charge. 

17  Xotwithstanding  the  Lord  stood  with  me, 
and  strengthened  me;  that  by  me  the  preaching 
might  be  "fully  known,  and  that  all  the  Gentiles 
might  hear:  and  I  was  delivered  out  of  the  mouth 
of  the  lion. 

18  And  the  Lord  shall  deliver  me  from  every 
evil  work,  and  will  preserve  me  unto  his  heavenly 
kingdom:  to  whom  be  glory  for  ever  and  ever. 
Amen. 

19  Salute  Prisca  and  Aquila,  and  the  household 
of  Onesiphorus. 

20  Erastus  abode  at  Corinth:  but  Trophimus 
have  I  left  at  Miletum  sick. 

21  Do  thy  diligence  to  come  before  winter.  Eu- 
bulus  greeteth  thee,  and  Pudens,  and  Linus,  and 
Claudia,  and  all  the  brethren. 

22  The  Lord  Jesus  Christ  be  with  thy  spirit. 
Grace  be  with  you.     Amen. 

IT  The  Becond  epistle  unto  Timotheus,  ordained  the  first 
bishop  of  the  church  of  the  Ephesians,  was  written  from 
Rome,  when  Paul  was  brought  before  Nero  the  second 
time. 


8  faith :  henceforth  there  is  laid  up  for  me 
the  crown  of  righteousness,  which  the 
Lord,  the  righteous  judge,  shall  give  to 
me  at  that  day:  and  not  only  to  me,  but 
also  to  all  them  that  have  loved  his 
appearing. 

9  Do  thy  diligence  to  come  shortly  unto 

10  me  :  for  Demas  forsook  me,  having  loved 
this  present  i  world,  and  went  to  Thessa- 
lonica;    Crescens    to  -Galatia,    Titus   to 

11  Dalmatia.  Only  Luke  is  with  me.  Take 
Mark,  and  bring  him  with  thee :  for  he  is 

12  useful  to  me  for  ministering.     But  Tychi- 
VS  cus  I  sent  to  Ephesus.     The  cloke  that  I 

left  at   Troas  with   Carpus,   bring  when 

thou  comest,  and  the  books,  especially  the 
14  parcliments.     Alexander  the  coppersmith 

'■^  did  me  much  evil :  the  Lord  will  render 
1.5  to  him  according  to  his  works :  of  whom 

be  thou  ware  also;   for  be  greatly  with- 

16  stood  our  words.  At  my  first  defence  no 
one  took  my  part,  but   all   forsook   me: 

17  may  it  not  be  laid  to  their  account.  But 
the  Lord  stood  by  me,  and  "*  strengthened 
me ;  that  through  me  the  ^  message  might 
be  fully  proclaimed,  and  that  all  the  Gen- 
tiles might  hear:  and  I  was  delivered  out 

18  of  the  mouth  of  the  lion.  The  Lord  will 
deliver  me  from  every  evil  work,  and  will 
save  me  unto  his  heavenly  kingdom:  to 
wdiom  be  the  glory  ''for  ever  and  ever. 
Amen. 

19  Salute  Prisca  and  Aquila,  and  the  house 

20  of  Onesiphorus.  Erastus  abode  at  Cor- 
inth: but  Trophimus  I  left  at  Miletus  sick. 

21  Do  thy  diligence  to  come  before  winter. 
Eubulus  saluteth  thee,  and  Pudens,  and 
Linus,  and  Claudia,  and  all  the  brethren. 

22  The  Lord  be  with  thy  spirit.  Grace  be 
with  you. 


Or,  age.     '  Or,  Gaul,     s  Gr.  shewed. 


♦  Or,  gate  me  potter, 
ages. 


^  Or, proclamation. 


ito  the  ages  of  the 


10.  Demas.  See  Col.  4 :  14.  Galatia.  See  Gal.  1.  Dalmatia.  On  the  east  of  the  Adriatic,  to  the  north  of 
Nicopolis,  where  Titus  had  before  been  with  Paul  (Tit.  3:12). 

11.  Only  Luke  is  with  me;  that  is,  of  Paul's  travelling  companions.  That  others  were  with  him,  we  see 
from  verse  21. 

13.  The  cloke.  Probably  a  wrapper  or  overcoat  for  the  approaching  winter  (verse  21).  The  books  of 
papyrus.    The  parchments.    Probably,  of  the  Scriptures. 

14.  Alexander.    See  1  Tim.  1 :20.    Alexander  was  a  very  common  name. 

16.  My  first  defence  before  the  emperor  or  his  representative. 

17.  Out  of  the  mouth  of  the  lion.    A  proverbial  expression  for  an  escape  from  danger. 

18.  The  deliverance  on  which  Paul  rested  was  unto  God's  heavenly  kingdom,  not  an  earthly  deliverance. 

19.  Onesiphorus.    2  Tim.  1 :  16. 

20.  Erastus,  chamberlain  of  Corinth  (Rom.  16:23).  Trophimus.  Acts  20 : 4,  and  21 :  29.  Pudens.  Sup- 
posed to  be  the  poet  Martial's  friend,  who  married  a  Claudia  (Mart.  Epig.  4,  8).  Linus.  Perhaps  he  who  is  called 
the  lirst  bishop  of  the  church  at  Rome  (Eus.  3,  2).    Claudia.    As  above. 

Th".  Argument  of  this  Chapter.  —  "  Remain  steadfast  in  thy  work,  in  the  preaching  of  sound  doctrine,  in  the  same 
course  which  I  am  now  completing,  about  to  obtain  my  heavenly  reward."    Personal  details  and  salutations  follow. 
This  is  the  last  of  the  apostle's  writings. 


THE   EPISTLE   OF   PAUL 


TITUS. 


Tlis  Epistle  was  probably  written  about  the  same  lime,  and  from  the  same  place  with,  the  First  Epistle  to  Timo- 
thy, and  for  a  like  purpose,  Titus  being  in  Crete.    Titus  was  one  of  Paul's  most  trusted  ugeuts  (see  2  Cor.  2: 13; 


13;  8:6,  16,23;  12:18;  Gal.  2: 


CHAPTER    I. 

1.  For  what  end  Titns  was  left  in  Crete.     6.  How  they  that  are  to  be  chosen  ministers  ought  to  be  qualified. 
11.  The  mouths  of  evil  teachers  to  be  stopped !  12.  and  what  manner  of  men  they  be. 


1  Paul,  a  servant  of  God,  and  an  apostle  of 
Jesus  Christ,  according  to  the  faith  of  God's  elect, 
and  the  acknowledging  of  the  truth  which  is  after 
godliness; 

2  In  hope  of  eternal  life,  which  God,  that  can- 
not lie,  promised  before  the  world  began ; 

3  But  hath  in  due  times  manifested  his  word 
througli  preaching,  which  is  committed  unto  me 
according  to  the  commandment  of  God  our  Sav- 
iour ; 

4  To  Titus,  mine  own  son  after  the  common 
faith:  Grace,  mercy,  and  peace,  from  God  the 
Father  and  the  Lord  Jesus  Christ  our  Saviour. 

.5  For  this  cause  left  I  thee  in  Crete,  that  thou 
shouldest  set  in  order  the  things  that  are  wanting, 
and  ordain  elders  in  every  city,  as  I  had  appointed 
thee: 

6  If  any  be  blameless,  the  husband  of  one  wife, 
having  faithful  children  not  accused  of  riot  or 
unruly. 

7  For  a  bishop  must  be  blameless,  as  the  stew- 
ard of  God;  not  self-willed,  not  soon  angry,  not 
given  to  Avine,  no  striker,  not  given  to  filthy  lucre ; 

5  But  a  lover  of  hospitality,  a  lover  of  good 
men,  sober,  just,  holy,  temperate; 

9  Holding  fast  the  faithful  word  as  he  hath  been 
taught,  that  he  may  be  able  by  sound  doctrine  both 
to  exhort  and  to  convince  the  gainsayers. 

10  For  there  are  many  unruly  and  vain  talkers 
and  deceivers,  specially  they  of  the  circumcision : 

11  Whose  mouths  must  be  stopped,  who  sub- 
vert whole  houses,  teaching  things  which  they 
ought  not,  for  filthy  lucre's  sake. 


1  Paul,  a  ^  servant  of  God,  and  an  apos- 
tle of  Jesus  Christ,  according  to  the  faith 
of  God's  elect,  and  the  knowledge  of  the 

2  truth  which  is  according  to  godliness,  in 
hope  of  eternal  life,  which  God,  who  can- 

3  not  lie,  promised  before  times  eternal ;  but 
in  2  his  own  seasons  manifested  his  word 
in  the  ^jiiessage,  wherewith  I  was  in- 
trusted according  to   the   commandment 

4  of  God  our  Saviour;  to  Titus,  my  true 
child  after  a  common  faith:  Grace  and 
peace  from  God  the  Father  and  Christ 
Jesus  our  Saviour. 

5  For  this  cause  left  I  thee  in  Crete,  that 
thou  shouldest  set  in  order  the  things  that 
were  wanting,  and  appoint  elders  in  every 

6  city,  as  I  gave  thee  charge ;  if  any  man  is 
blameless,  the  husband  of  one  wife,  hav- 
ing children   that  believe,  who   are   not 

7  accused  of  riot  or  unruly.  For  the  *  bish- 
op must  be  blameless,  as  God's  steward; 
not  selfwilled,  not  soon  angry,  ^no  brawl- 
er, no  striker,  not  greedy  of  filthy  lucre ; 

8  but  given  to  hospitality,  a  lover  of  good, 

9  soberminded,  just,  holy,  temperate ;  hold- 
ing to  the  faithful  word  which  is  accord- 
ing to  the  teaching,  that  he  may  be  able 
both  to  exhort  in  the  ^  sound  '  doctrine, 
and  to  convict  the  gainsayers. 

10  For  there  are  niany  unruly  men,  vain 
talkers   and   deceivers,   specially   they  of 

11  the  circumcision,  whose  mouths  must  be 
stopped;  men  who  overthrow  whole 
houses,  teaching  things  which  they  ought 


'  Gr.  bond-servant.    2  Or 


its.    *  Or,  proclamation, 
healthful. 


'  Or,  teaching. 


6  Or,   not  quarrelsome   over  icine. 


1.  A  servant,  or  sltive.  P.aul  styles  himself  so  (in  the  Inscription)  only  In  this  Epistle,  and  those  to  the  Romans 
and  Philippians.  He  also  gives  himself  this  epithet  in  Gal.  1 :  10.  James,  Peter  (in  his  Second  Epistle),  and  Jude 
also  use  the  same  in  the  inscription.  According  to,  etc.  Paul  w.a8  an  apostle  in  pursuance  of  that  dispensation 
of  grace  which  called  forth  the  faith  of  God's  elect,  and  their  knowledge  of  the  truth.  Which  is  according  to 
godliness.     Which  is  not  a  mere  intellectual  truth,  but  a  truth  that  touches  and  transforms  the  heart. 

3.  In  the  message.  Rather,  "  by  proclamation."  That  word  which  before  was  vague  In  promise,  is  now 
made  manifest  through  the  preaching  of  Paul. 

5.  Crete.    The  large  Greek  island  of  Candia  at  the  south  of  the  ^gean  Sea  (Archipelago). 

491 


The  duty  of 


TITUS,    II. 


all  Christians, 


12  One  of  themselves,  even  a  prophet  of  their 
own,  said.  The  Cretians  are  always  liars,  evil 
beasts,  slow  bellies. 

13  This  witness  is  true.  Wherefore  rebuke 
them  sharply,  that  they  may  be  sound  in  the  faith; 

14  Not  giving  heed  to  Jewish  fables,  and  com- 
mandments of  men,  that  turn  from  the  truth. 

15  Unto  the  pure  all  things  are  pure:  but  unto 
them  that  are  defiled  and  unbelieving  i.s  nothing 
pure;  but  even  their  mind  and  conscience  is 
defiled. 

16  They  profess  that  they  know  God;  but  in 
works  they  deny  him,  being  abominable,  and  dis- 
obedient, and  unto  every  good  work  reprobate. 


12  not,  for  filthy  lucre's  sake.  One  of  them- 
selves, a  prophet  of  their  own,  said, 
Cretans  are  always  liars,  evil  beasts,  idle 

1.3  'gluttons.  This  testimony  is  true.  For 
which   cause  reprove  them  sharply,  that 

14  they  may  be  "^  sound  in  the  faith,  not  giv- 
ing heed  to  Jewish  fables,  and  command- 
ments of  men  who  turn  away  from  the 

1.5  truth.  To  the  pure  all  things  are  pure: 
but  to  them  that  are  defiled  and  unbeliev- 
ing nothing  is  pure ;  but  both  their  mind 

16  and  their  conscience  are  defiled.  They 
profess  that  they  know  God ;  but  by  their 
works  they  deny  him,  being  abonnnable, 
and  disobedient,  and  unto  every  good 
work  reprobate. 


Gr.  bellies.    '  Gr.  healthy. 


18.  A  prophet  of  their  own.  Epimeuidea,  who  bore  a  high  reputation  for  eauctity  in  the  sixth  century 
before  Christ.  The  line  is  hexameter.  Liars.  To  "cretize"  was  synonymous  with  to  "lie"  in  ancient  times. 
Evil  beasts;  i.e.,  cruel. 

13.  This  testimony  is  true.  The  apostle,  by  dealing  faithfully  with  the  church  in  Crete,  would  guard  it 
against  its  besetting  temptations.  The  words,  it  must  be  remembered,  are  directed,  not  to  them,  but  to  Titus;  yet 
undoubtedly  Paul  expected  them  to  see  them  ultimately. 

15.  To  the  pure  all  things  are  pure.  Not  that  vice  is  a  pure  thing  to  a  pure  man,  but  that  the  pure  man 
deals  only  with  pure  things.  He  is  pure  all  through.  The  antithesis  shows  this  meaning.  The  false  teachers  were 
sensual. 

The  Argument  of  this  Chapter.  — "I  left  you  in  Crete  to  ordain  competent  elders;  for  we  need,  where  there  are 
the  Judaizing  teachers  and  the  evil  tendencies  of  the  Cretan  character,  sound  and  faithful  men." 


CHAPTER    II. 


1,  Directions  given  unto  Titus  both  for  his  doctrine  and  life.     9.  Of  the  duty  of  servants,  and  in  general  of  all 

Christians. 


1  But  speak  thou  the  things  which  become 
sound  doctrine : 

2  That  the  aged  men  be  sober,  grave,  temper- 
ate, sound  in  faith,  in  charity,  in  patience. 

3  The  aged  women  likewise,  that  they  be  in  be- 
haviour as  becometh  holiness,  not  false  accusers, 
not  given  to  much  wine,  teachers  of  good  things; 

4  That  they  may  teach  the  young  women  to  be 
sober,  to  love  their  husbands,  to  love  their  chil- 
dren, 

5  To  be  discreet,  chaste,  keepers  at  home,  good, 
obedient  to  their  own  husbands,  that  the  word  of 
God  be  not  blasphemed. 

6  Young  men  likewise  exhort  to  be  sober 
minded. 

7  In  all  things  shewing  thyself  a  pattern  of  good 
works:  in  doctrine  aliewiivj  uncorruptness,  gravity, 
sincerity, 

8  Sound  speech,  that  cannot  be  condemned; 
that  he  that  is  of  the  contrary  part  may  be 
ashamed,  having  no  evil  thing  to  say  of  you. 

0  Exhort  servants  to  be  obedient  unto  their  own 
masters,  and  to  please  them  well  in  all  thinys ;  not 
answering  again; 

10  Not  purloining,  but  shewing  all  good  fidelity ; 
that  they  may  adorn  the  doctrine  of  God  our  Sav- 
iour in  all  things. 


1  But  speak  thou  the  things  which  befit 

2  the  1  sound  ^  doctrine :  that  aged  men  be 
temperate,  grave,  sobenninded,  ^  sound  in 

3  faith,  in  love,  in  patience:  that  aged 
women  likewise  be  reverent  in  demean- 
our, not  slanderers  nor  enslaved  to  much 

4  wine,  teachers  of  that  which  is  good  ;  that 
they  may  train  the  young  women  to  love 

5  their  husbands,  to  love  their  children,  to 
?>e  sobenninded,  chaste,  workers  at  home, 
kind,  being  in  suljjection  to  their  own 
husbands,  that  the  word  of  God  be  not 

6  blasphemed:    the  younger  men   likewise 

7  exhort  to  be  sobenninded  :  in  all  things 
shewing  thyself  an  ensample  of  good 
works;   in   thy  doctrine   sheioinr/   imcor- 

8  ruptness,  gravity,  sound  speech,  that  can- 
not be  condenmed ;  that  he  that  is  of  the 
contrary  part  may  be  asliamed,  having  no 

9  evil  thing  to  say  of  us.  Exhort  *  servants 
to  be  in  subjection  to  their  own  masters, 
and  to   be  well-pleasing   to   them  in   all 

10  things;  not  gainsaying;  not  purloining, 
but  shewing  all  good  fidelity;  that  they 
may  adorn  the  doctrine  of  God  our  ISav- 

11  iour  in  all  things.    For  the  grace  of  God 


Gr.  healthful.    *  Or,  teaching.    ^  Gr.  healthy.    *  Gr.  bond-servants. 


1.  Sound  doctrine.  This  phrase  is  found  in  the  two  Epistles  to  Timothy,  and  this  Epistle  to  Titus  (I  Tim. 
1:10;  2Tim.  l:l;5;  4:3;  Tit.  1:9;  2:1,8;  also  compare  Tit.  1  :  W,  and  2  :  2), and  nowhere  else.  It  means  a  healthy 
teaching,  as  opposed  to  such  leaching  as  weakens  the  mind  and  heart  with  spiritual  disease.  It  is  a  teaching  that 
makes  a  man  spiritually  healthy. 

4.  That  they  may  train  the  young  women  to  l<»ve  their  husbands.  Uather,  "  that  they  may  temper 
the  young  women  to  love  their  husbands." 

10.  Adorn  by  obedience. 

492 


Paul  telleth  Titus  what 


TITUS,    III. 


shall  teach,  and  not  teach. 


11  For  the  grace  of  God  that  bringeth  salvation 
hath  appeared  to  all  men, 

12  Teaching  us  that,  denying  ungodliness  and 
worldly  lusts,  we  shovild  live  soberly,  righteously, 
and  godly,  in  this  present  world; 

13  Looking  for  that  blessed  hope,  and  the  glori- 
ous appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ; 

14  Who  gave  himself  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  unto  himself 
a  peculiar  people,  zealous  of  good  works. 

15  These  things  speak,  and  exhort,  and  rebuke 
with  all  authority.     Let  no  man  despise  thee. 


^hath  appeared,  bringing  salvation  to  all 

12  men,  instructing  us," to  the  intent  that, 
denying  ungodliness  and  worldly  lusts,  we 
should   live  soberly  and  righteously  and 

13  godly  in  this  present  -  world ;  looking  for 
the  blessed  hope  and  appearing  of  the 
glory  ^  of  our  great  God  and  Saviour  .Jesus 

14  Christ;  who  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and 
purify  unto  himself  a  people  for  his  own 
possession,  zealous  of  good  works. 

15  These  things  speak  and  exhort  and  re- 
prove with  all  *  authority.  Let  no  man 
despise  thee. 


1  Or,  hath  appeared  to  all  men,  bringing  salvation.    '  Or,  age.    s  Or,  of  the  great  Ood  and  our  Saviour. 
*  Gr.  commandment. 

11.  Bringing  salvation.     Saving  in  Its  power.     Men  may  reject  this  saving-power. 

13.  Lusts.     Desires.     Soberly.     Discreetly. 

14.  A  people  for  his  own  possession.    A  phrase  talien  from  the  Greek  of  Exod.  19  :  5,  and  Deut.  7  :  6. 

The  Argument  of  this  Chapter.  — "'Exhovi  all  classes  of  Christians  to  a  becoming  walk;  for  we  are  subjects  of  a 
marvellous  grace,  having  a  blessed  hope  of  glory,  unto  which  we  are  called  in  holiness." 


CHAPTER    III. 


1,  Titus  is  yet  further  directed  by  Paul,  both  concerning  the  things  he  should  teach,  and  not  teach.  10.  He  is 
willed  also  to  reject  obstinate  hereticks !  12.  which  done,  he  appointeth  him  both  time  and  place,  wherein  he 
should  come  unto  him,  and  so  concludeth. 


1  Put  them  in  mind  to  be  subject  to  principali- 
ties and  powers,  to  obey  magistrates,  to  be  ready  to 
every  good  work, 

2  To  speak  evil  of  no  man,  to  be  no  brawlers, 
hut  gentle,  shewing  all  meekness  unto  all  men. 

3  For  we  ourselves  also  were  sometimes  foolish, 
disobedient,  deceived,  serving  divers  lusts  and 
pleasures,  living  in  malice  and  envy,  hateful,  and 
hating  one  another. 

4  But  after  that  the  kindness  and  love  of  God 
our  Saviour  toward  man  appeared, 

5  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  his  mercy  he  saved  us,  by 
the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost; 

6  Which  he  shed  on  us  abundantly  through 
Jesus  Christ  our  Saviour; 

7  That  being  justified  by  his  grace,  we  should  be 
made  heirs  according  to  the  hope  of  eternal  life. 

8  This  is  a  faithful  saying,  and  these  things  I 
will  that  thou  affirm  constantly,  that  they  which 
have  believed  in  God  might  be  careful  to  maintain 
good  works.  These  things  are  good  and  profitable 
mito  men. 

9  But  avoid  foolish  questions,  and  genealogies, 
and  contentions,  and  strivings  about  the  law;  for 
they  are  unprofitable  and  vain. 


1  Put  them  in  mind  to  be  in  subjection  to 
rulers,  to  authorities,  to  be  obedient,  to  be 

2  ready  unto  every  good  work,  to  speak  evil 
of  no  man,  not  to  be  contentious,  to  be 
gentle,   shewing  all  meekness  toward  all 

3  men.  For  we  also  were  aforetime  foolish, 
disobedient,  deceived,  serving  divers  lusts 
and  pleasures,  living  in  malice  and  envy, 

4  hateful,  hating  one  another.  But  when 
the  kindness  of  God  our  Saviour,  and  his 

5  love  toward  man,  appeared,  not  by  works 
done  in  righteousness,  which  we  did  oiu- 
selves,  but  according  to  his  mercy  he  saved 
us,  through  the  ^  washing  of  regeneration 

6  2  and  renewing  of  the  ^  Holy  Ghost,  which 
he  poured  out   upon   us  richly,  through 

7  Jesus  Christ  our  Saviour;  that,  being 
justified  by  his  grace,  we  might  be  made 
^  heirs  according  to  the  hope  of   eternal 

8  life.  Faithful  is  the  saying,  and  concern- 
ing these  things  I  will  that  thou  affirm 
confidently,  to  the  end  that  they  which 
have  believed  God  may  be  careful  to  ^  main- 
tain good  works.     These  things  are  good 

9  and  profitable  unto  men  :  but  shun  foolish 
questionings,  and  genealogies,  and  strifes, 
and  fightings  about  the  law ;  for  they  are 


1  Or,  laver.    -  Or,  and  through  renewing.    ^  Or,  Holy  Spirit.    *  Or,  heirs,  according  to  hope,  of  eternal  life. 
6  Or,  profess  honest  occupations. 

3.  Hateful.    In  the  passive  sense. 

5.  Regeneration.  The  Greek  word  thus  translated  occurs  only  once  besides  here  in  the  New  Testament  (in 
Matt.  19 :  28) ;  and  there  it  must  go  with  the  preceding  clause,  "  ye  which  have  followed  me  in  the  regeneration,"  and 
mean  the  new  spiritual  life  which  Christ  had  revealed;  or  it  must  go  with  the  succeeding  clause,  "  in  the  regenera- 
tion  when  the  Son  of  man  shall  sit,"  etc.,  and  mean  the  future  dispensation.  If  we  take  the  former  meaning  here, 
then  we  read,  "  the  washing  of  the  new  spiritual  life;  to  wit,  the  renewing  of  the  Holy  Ghost :"  but,  if  we  take  the 
latter  meaning,  then  we  read,  "  the  washing  of  the  future  dispensation,  and  renewing  of  the  Holy  Ghost."  Even 
here  we  should  be  constrained  to  look  upou  the  latter  clause  as  epesegetical  of  the  former. 

6.  Which  ;  i.e.,  the  Holy  Ghost. 

8.  The  saying.    Of  verse  7. 

9.  See  1  Tim.  1 :  4. 

493 


Paul  conclndeth  with 


TITUS,    III. 


exhortation  and  salutation. 


10  A  man  that  is  an  heretick  after  the  first  and 
second  admonition  reject; 

11  Knowing  that  he  that  is  such  is  subverted, 
and  sinneth,  being  condemned  of  himself. 

12  When  I  shall  send  Artemas  unto  thee,  or 
Tychicus,  be  diligent  to  come  unto  me  to  Nicop- 
olis :  for  I  have  determined  there  to  winter, 

13  Bring  Zenas  the  la^^'J'er  and  Apollos  on  their 
journey  diligently,  that  nothing  be  wanting  imto 
them. 

14  And  let  ours  also  learn  to  maintain  good 
works  for  necessary  uses,  that  they  be  not  unfruit- 
ful. 

15  All  that  are  Avith  me  salute  thee.  Greet  them 
that  love  us  in  the  faith.  Grace  he  with  you  all. 
Amen. 

If  It  was  written  to  Titus,  ordained  the  first  bishop  of  the 
church  of  the  Cretiaus,  from  Nicopolis  of  Macedonia. 

I  Or,  factious.    ^  Or,  a  void.    ^  Or,  pro/ess  honest  occupations.    *  OT,roants. 

10.  Heretical.  Rather,  "  factious."  Befuse.  Rather,  "  dismiss."  It  is  a  mild  word,  lilse  our  "  excuse,"  in 
"I  will  excuse  you  from  my  company." 

13.  Tychicus.  Eph.  6:  21,  Acts  20:  4.  Nicopolis,  or  "City  of  Victory,"  was  a  city  in  the  south-western 
corner  of  Epirus,  near  the  entrance  of  the  Ambracian  Gulf.  It  was  built  by  Augustus  to  commemorate  the  battle  of 
Actium,  fought  near  by,  when  he  overcame  Antony,  and  made  himself  master  of  the  Roman  world. 

13.  Apollos.    Acts  IS  ;  24. 

14.  Our  people  (Christians)  in  Crete. 


10  unprofitable  and  vain.  A  man  that  is 
1  heretical  after  a  first  and  second  admoni- 

11  tion  '-^  refuse;  knowing  that  such  a  one  is 
perverted,  and  sinneth,  being  self-con- 
demned. 

12  When  I  shall  send  Artemas  unto  thee, 
or  Tychicus,  give  diligence  to  come  unto 
me  to  Nicopolis:  for  there  I  have  deter- 

13  mined  to  winter.  Set  forward  Zenas  the 
lawyer  and  Apollos  on  their  journey  dili- 
gently,  that   nothing    be    wanting    unto 

14  them.  And  let  our  people  also  learn  to 
^  maintain  good  works  for  necessary  *  uses, 
that  they  be  not  unfruitful. 

15  All  that  are  with  me  salute  thee. 
Salute  them  that  love  us  in  faith. 

Grace  be  with  you  all. 


The  Argxime7it  of  this  Chapter.  — "  Teach  the  Christians  to  be  obedient  and  gentle,  for  we  have  been  brought  by 
God's  grace  from  lawlessuesb  to  salvation.    Avoid  foolish  questions,  and  rid  the  Church  of  those  who  are  factious." 

494 


THE   EPISTLE   OF  PAUL 


PHILEMON. 

This  Epistle  was  written  from  Rome  at  the  same  time  with  those  to  the  Ephesians  and  to  the  Colossians,  and 
Bent  by  Onesiraus  to  Colossse,  where  Philemon  resided.  lu  it  Paul  urges  Philemon  to  receive  kindly  his  fugitive 
servant  (slave)  Onesimus,  now  become  a  Christian. 


4.  He  rejoiceth  to  hear  of  the  faith  and  love  of  Philemon,  9.  whom  he  desireth  to  forgive  his  servant  Onesimus, 
and  lovingly  to  receive  him  again. 


1  Paul,  a  prisoner  of  Jesus  Clirist,  and 
Timothy  our  brother,  unto  Philemon  our  dearly 
beloved,  and  fellowlabourer, 

2  And  to  our  beloved  Apphia,  and  Archii^pus 
our  fellowsoldier,  and  to  the  church  in  thy  house: 

3  Grace  to  you,  and  peace,  from  God  our  Father 
and  the  Lord  Jesus  Christ. 

4  I  thank  ray  God,  making  mention  of  thee  al- 
ways in  my  prayers, 

5  Hearing  of  thy  love  and  faith,  which  thou 
hast  toward  the  Lord  Jesus,  and  toward  all  saints; 

6  That  the  communication  of  thy  faith  may  be- 
come effectual  by  the  acknowledging  of  every  good 
thing  which  is  in  you  in  Christ  Jesus. 

7  For  we  have  great  joy  and  consolation  in  thy 
love,  because  the  bowels  of  the  saints  are  refreshed 
by  thee,  brother. 

8  Wherefore,  though  I  might  be  much  bold  in 
Christ  to  enjoin  thee  that  which  is  convenient, 

9  Yet  for  love's  sake  I  rather  beseech  thee, 
being  such  an  one  as  Paul  the  aged,  and  now  also 
a  prisoner  of  Jesus  Christ. 

10  I  beseech  thee  for  my  son  Onesimus,  whom 
I  have  begotten  in  my  bonds : 

11  Which  in  time  past  was  to  thee  unprofitable, 
but  now  profitable  to  thee  and  to  me : 

12  Whom  I  have  sent  again:  thou  therefore 
receive  him,  that  is,  mine  own  bowels : 

13  Whom  I  would  have  retained  with  me,  that 
in  thy  stead  he  might  have  ministered  unto  me  in 
the  bonds  of  the  gospel : 

14  But  without  thy  mind  would  T  do  nothing; 
that  thy  benefit  should  not  be  as  it  were  of  neces- 
sity, but  willingly. 


1  Paul,  a  prisoner  of  Christ  Jesus,  and 
Timothy  i  our  brother,  to  Philemon  our 

2  beloved  and  fellow-worker,  and  to  Apphia 
2  our  sister,  and  to  Archippus  our  fellow- 
soldier,  and  to  the  church  in  thy  house: 

3  Grace  to  you  and  peace  from  God  our 
Father  and  the  Lord  Jesus  Christ. 

4  I  thank  my  God  always,  making  men- 

5  tion  of  thee  in  my  prayers,  hearing  of  ^  thy 
love,  and  of  the  faith  which  thou  hast 
toward  the  Lord  Jesus,  and  toward  all  the 

6  saints;  that  the  fellowship  of  thy  faith 
may  become  effectual,  in  the  knowledge 
of  every  good   thing  which  is   in  *  you, 

7  imto  Christ.  For  I  had  much  joy  and 
comfort  in  thy  love,  because  the  hearts  of 
the  saints  have  been  refreshed  through 
thee,  brother. 

8  Wherefore,  though  I  have  all  boldness 
in   Christ   to   enjoin   thee   that  which   is 

9  befitting,  yet  for  love's  sake  I  rather  be- 
seech, being  such  a  one  as  Paul  ^  the  aged, 
and  now  a  prisoner  also  of  Christ  Jesus  : 

10  I  beseech  thee  for  my  child,  whom  I  have 

11  begotten  in  my  bonds,  '^Onesimus,  who 
was  aforetime  unprofitable   to   thee,   but 

12  now  is  profitable  to  thee  and  to  me :  whom 
I  have  sent  back  to  thee  in  his  own  person, 

13  that  is,  my  very  heart :  whom  I  would  fain 
have  kept  with  me,  that  in  thy  behalf  he 
might  minister  unto  me  in  the  bonds  of 

14  the  gospel :  but  without  thy  mind  I  would 
do  nothing;  that  thy  goodness  should  not 


Gr.  the  brother. 


Gr.  the  sister.    ^  Or,  thy  love  i 
bassador,  and  now,  etc. 


'.nd  faith.    *  Many  ancient  authorities  read  us.    ^  Or,  an  am- 
8  The  Greek  word  means  Helpful. 


1.  Philemon  onr  beloved  and  fellow-worker.  This  shows  that  Philemon  was  an  active  Christian. 
Apphia.  Probably  Philemon's  wife.  Archippus.  See  Col.  4 :  17.  It  is  thought  by  many  that  Archippus  was 
Philemon's  son.  From  his  being  mentioned  in  the  Epistle  to  the  Colossians,  while  Philemon  is  not,  perhaps  we  may 
regard  him  as  Philemon's  father.     He  seems  to  have  had  an  official  position  in  the  church  at  Colossae. 

6.  That  the  fellowship,  etc.     Supply  "  praying"  before  this,  from  verse  4. 

10.  Whom  I  have  begotten.    Referring  to  the  conversion  of  Onesimus  under  Paul's  efforts. 

18.  Have  sent  back.    That  is,  do  send  back  with  this  letter. 

14.  Thy  g^oodness  in  lending  the  service  of  Onesimus. 

495 


Paul's  intercedence  for  Onesimus. 


PIIILEMOX. 


He  concludeth  with  salutations. 


15  For  perliaps  lio  therefore  departed  for  a  sea- 
son, that  thou  sliouldest  receive  him  for  ever; 

16  Xot  now  as  a  servant,  but  above  a  servant,  a 
brother  beloved,  specially  to  me,  but  how  much 
moie  unto  thee,  both  in  the  flesh,  and  in  the 
Lord  ? 

17  If  thou  count  me  therefore  a  partner,  receive 
him  as  myself. 

18  If  he  hath  wronged  thee,  or  oweth  thee 
ought,  put  that  on  mine  account ; 

11)  I  Paul  have  written  it  with  mine  own  hand, 
I  will  repay  it :  albeit  I  do  not  say  to  thee  how 
thou  owest  unto  me  even  thine  own  self  besides. 

20  Yea,  brother,  let  me  have  joy  of  thee  in  the 
Lord :  refresh  my  bowels  in  the  Lord. 

21  Having  confidence  in  thy  obedience  I  wrote 
unto  thee,  knowing  that  thou  wilt  also  do  more 
than  I  say. 

22  But  withal  prepare  me  also  a  lodging:  for  I 
trust  that  through  your  prayers  I  shall  be  given 
unto  you. 

28  There  salute  thee  Epaphras,  my  fellowpris- 
oner  in  Christ  Jesus; 

24  Marcus,  Aristarchus,  Demas,  Lucas,  my  fel- 
lowlabourers. 

25  The  grace  of  our  Lord  Jesus  Christ  he  with 
your  spirit.     Amen. 

IT  Written  from  Rome  to  Philemon,  by  Onesimus  a  servant. 


15  be  as  of  necessity,  but  of  free  will.  For 
perhaps  he  was  therefore  parted ./ro;;?  thee 
for  a  season,  that  thou  shouldest  have  him 

16  for  ever ;  no  longer  as  a  ^  servant,  but 
more  than  a  ^  servant,  a  brother  beloved, 
specially  to  me,  but  how  much  rather  to 
thee,  both  in  the  flesh  and  in  the  Lord. 

17  If  then  thou  countest  me  a  partner,  receive 

18  him  as  myself.  But  if  he  hath  wronged 
thee  at  all,  or  oweth  thee  aught,  put  that 

19  to  mine  accomit ;  I  Paul  write  it  with 
mine  own  hand,  I  will  repay  it:  that  I  say 
not  unto  thee  how  that  thou  owest  to  me 

20  even  thine  own  self  besides.  Yea,  brother, 
let  me  have  ^  joy  of  thee  in  the  Lord :  re- 

21  fresh  my  heart  in  Christ.  Having  confi- 
dence in  thine  obedience  I  write  unto  thee, 
knowing  that  tliou  wilt  do  even  beyond 

22  w  hat  I  say.  But  withal  prepare  me  also 
a  lodging:  for  1  hope  that  through  your 
prayers  I  shall  be  granted  unto  you. 

2.3      Epaphras,  my  fellow-prisoner  in  Christ 

24  Jesus,  saluteth  thee ;  and  so  do  Mark, 
Aristarchus,  Demas,  Luke,  my  fellow- 
workers. 

25  The  grace  of  ^our  Lord  Jesus  Christ 
be  with  your  spirit,     *  Amen. 


1  Gr.  bond-servant.    "  Or,  help.    ^  Some  ancient  authorities  read  the.    *  Many  ancient  authorities  omit  Amen. 

1.5,  16.  Read,  "that  thou  shouldst  have  him  forever  (no  longer  as  a  servant,  but  more  than  a  servant,  a 
brother  beloved,  specially  to  me,  but  how  much  rather  to  thee),  both  in  the  flesh  and  in  the  Lord;  i.e.,  both  as  a 
servant  and  as  a  brother. 

23.  Withal.     At  the  same  time.     Your  — you.    Plural.     The  Colossian  church  generally  is  intended. 
2.3.  Epaphras.    Col.  1 :  7. 

24.  Mark.  Acts  12 :  12.  Aristarchus  of  Thessalonica  (Acts  20:  4;  27 :  2).  Demas.  2  Tim.  4:10.  Luke 
the  evangelist.    He  and  Epaphras  and  Aristarchus  were  probably  fellow-prisoners  of  Paul  in  his  imprisonment. 

25.  Your  spirit.    The  spirit  of  each  of  you. 


The  Argument  of  this  Chapter.  —  "I  rejoice  in  your  faith  and  love;  and,  instead  of  enjoining,  I  lovingly 
beseech,  you  to  take  back  your  servant  Onesimus,  who  has,  since  he  fled  from  you,  become  a  follower  of  Christ. 
Receive  him  kindly,  and  set  down  any  loss  he  has  given  you  to  my  account." 

496 


THE   EPISTLE   OF   PAUL   THE   APOSTLE 


HEBREWS. 


This  Epistle  has  the  thoughts  of  Paul,  but  the  style  of  some  one  else,  perhaps  Apollos.  Its  rhetoric  surpasees 
that  of  any  of  the  Epistles.  It  was  intended  probably  for  the  Jewish  Christians  resident  in  Palestine,  who  were 
denominated  "  Hebrews ; "  while  the  Jewish  Christians  out  of  Palestine  bore  the  title  of  Hellenists  or  Grecians  (Acts 
ti.l).  It  was  evidently  written  before  the  destruction  of  Jerusalem,  and  we  may  assume  the  year  60  as  probable. 
In  the  Epistle  the  Mosaic  and  Christian  dispensations  are  compared:  and  it  is'shown,  that,  although  they  are  not 
antagonistic,  yet  the  former  is  abrogated  by  the  latter.  In  doing  this,  the  author  shows  the  divinity  of  Jesus  Christ 
and  the  insufficiency  of  the  Mosaic  ceremonies. 


CHAPTER    I. 


1.  Christ  in  these  last  times  coming  to  us  from  the  Father,  4,  is  preferred  ahcve  the  angels,  both  in  person  and 

office. 


1  God,  who  at  sundry  times  and  in  divers  man- 
ners spake  in  time  past  unto  the  fathers  by  the 
prophets, 

2  Hath  in  these  last  days  spoken  unto  us  by  his 
Son,  whom  he  hath  appointed  heir  of  all  things, 
by  whom  also  he  made  the  worlds ; 

•3  Who  being  the  brightness  of  Jds  glory,  and 
the  express  image  of  his  person,  and  upholding  all 
things  by  the  word  of  his  power,  when  he  had  by 
himself  purged  our  sins,  sat  down  on  the  right 
hand  of  the  Majesty  on  high; 

•1  Being  made  so  much  better  than  the  angels, 
as  he  hath  by  inheritance  obtained  a  more  excel- 
lent name  than  they. 

5  For  unto  which  of  the  angels  said  he  at  any 
time,  Thou  art  my  Son,  this  day  have  I  begotten 
thee  ?  And  again,  I  will  be  to  him  a  Father,  and 
he  shall  be  to  me  a  Son  ? 

0  And  again,  when  he  bringeth  in  the  first- 
begotten  into  the  world,  he  saith,  And  let  all  the 
angels  of  God  worship  him. 


1  God,  having  of  old  time  spoken  unto 
the  fathers  in  the  prophets  by  divers  por- 

2  tions  and  in  divers  manners,  hath  at  the 
end  of  these  days  spoken  unto  us  in  ^  his 
Son,  whom  he  appointed  heir  of  all  things, 
through  whom  also  he  made  the  -  worlds ; 

3  Avho  being  the  effulgence  of  his  glory,  and 
3  the  very  image  of  his  substance,  and  up- 
holding all  things  by  the  word  of  his 
power,  when  he  had  made  purification  of 
sins,  sat  down  on  the  right  hand  of  the 

•i  Majesty  on  high ;  having  become  by  so 
much  better  than  the  angels,  as  he  hath 
inherited  a   more    excellent    name  than 

5  they.  For  unto  which  of  the  angels  said 
he  at  any  time. 

Thou  art  my  Son, 
This  day  have  I  begotten  thee  ? 
and  again, 
I  will  be  to  him  a  Father, 
And  he  shall  be  to  me  a  Son  ? 

6  *  And  Avhen  he  again  ^  bringeth  in  the 
firstborn  into  *>  the  world,  he  saith.  And 
let  all  the  angels  of  God  worship  him. 


Gr.  a  Soji.    '  Gr.  ages. 


Or,  the  impress  of  his  substance.    *  Or,  A7id  again, 
have  brought  in.    •  Gr.  the  inhabited  earth. 


'.■hen  he  bringeth 


1.  By  divers  portions.  Through  different  prophets.  In  divers  manners.  As  by  dream,  vision,  vocal 
sound,  etc. 

3.  The  -worlds.    Margin,  "  the  ages."    The  time-worlds  or  successive  creations. 

3.  The  very  image.  The  exact  impression,  like  the  impression  of  a  seal.  AVlien  lie  had  made  purifica- 
tion of  sins.  By  his  incarnation  and  expiatory  death.  The  right  hand  of  the  Majesty.  The  place  of 
honor  and  power.  This  description  of  Christ  showi  him  to  be  the  all  of  God  man  can  see  or  conceive.  "I^o  mau 
hath  seen  God  at  any  time.    The  only  begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath  declared  him." 

4-14.  Christ  shown  to  be  no  angel.  4.  Inherited.  The  emphatic  word.  He  was  a  son.  The  angels  were 
creatures. 

5.  Ps.  2 :  7.  The  Sonship  is  here  emphasized  in  a  Messianic  psalm.  I  will  be  to  him  a  father,  etc.  2  Sam. 
7  :  14,  Ps.  89  :  26,  27.     The  Sonship,  as  distinct  from  the  relation  of  creation,  is  here,  too,  emphasized. 

r>.  'When  he  again  bringeth.  Christ's  second  coming  to  judge,  of  which  the  ninety -seventh  psalm  treats. 
Some  would  (with  the  Old  Version)  refer  the  "again"  to  the  statement  of  a  new  item,  and  not  to  Christ's  second 
coming.    The  quotation  is  from  the  Greek  of  the  seventh  verse,    lu  the  Hebrew,  "god*"  is  used  for  '-angels  of 

4d7 


We  ought  to  be  obedient 


HEBREWS,    II. 


to  Cbrist  Jesus. 


7  And  of  the  angels  he  saith.  Who  maketh  his 
angels  spirits,  and  his  ministers  a  flame  of  fire. 

8  But  unto  the  Son  he  saith,  Thy  throne,  O 
God,  in  for  ever  and  ever:  a  sceptre  of  righteous- 
ness ix  the  sceptre  of  thy  kingdom. 

0  Tliou  hast  loved  righteousness,  and  hated 
iniquity;  therefore  God,  even  thy  God,  hath  an- 
ointed thee  with  the  oil  of  gladness  above  thy 
fellows. 

10  And,  Thou,  Lord,  in  the  beginning  hast  laid 
the  foundation  of  the  earth ;  and  the  heavens  are 
the  works  of  thine  hands : 

11  They  shall  perish;  but  thou  remainest;  and 
they  all  shall  wax  old  as  doth  a  garment; 

12  And  as  a  vesture  shalt  thou  fold  them  up, 
and  they  shall  be  changed :  but  thou  art  the  same, 
and  thy  years  shall  not  fail. 

13  But  to  which  of  the  angels  said  he  at  any 
time,  Sit  on  my  right  hand,  until  I  make  thine 
enemies  thy  footstool  ? 

14  Are  they  not  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs  of 
salvation  ? 


7  And  of  the  angels  he  saith, 

Who  maketh  his  angels  i  winds, 
And  his  ministers  a  flame  of  fire : 

8  but  of  the  Son  he  sulth, 

Thy  throne,  O  God,  is  for  ever  and  ever; 
And  the  sceptre  of  uprightness  is  the 
sceptre  of  ^  thy  kingdom. 

9  Tbou    hast    loved    righteousness,    and 

hated  iniquity; 

Therefore  God,  thy  God,  hath  anointed 
thee 

With  the  oil  of  gladness  above  thy  fel- 
lows. 

10  And, 

Thou,  Lord,  in  the  beginning  hast  laid 
the  foundation  of  the  earth, 

And  the  heavens  are  the  works  of  thy 
hands : 

11  They  shall  perish;  but  thou  continuest: 
And  they  all  shall  wax  old  as  doth  a 

garment ; 

12  And  as  a  mantle  shalt  thou  roll  them  up, 
As  a  garment,  and  they  shall  be  changed : 
But  thou  art  the  same, 

And  thy  years  shall  not  fail. 

13  But  of  which  of  the  angels  hath  he  said 

at  any  time. 
Sit  thou  on  my  right  hand, 
Till  I  make  thine  enemies  the  footstool 

of  thy  feet  ? 

14  Are  they  not  all  ministering  spirits,  sent 
forth  to  do  service  for  the  sake  of  them 
that  shall  inherit  salvation  ? 


Or,  .spirits.    -  The  two  oldest  Greek  manuscripts  read  his. 


God."     (For  the  word  "  first-born,"  see  Col.  1:15;  also  verse  18  of  that  chapter.)     In  this  quotation  the  Son  is 
worshipped  by  the  angels. 

7.  Ps.  104:4.    The  lower  functions  of  the  angels  shown.    They  are  servants. 

8.  Ps.  45:6,  7.     The  higher  function  of  Christ.     He  is  King. 

10.  Ps.  102  :  25-27.  Christ  shown  to  be  Creator  and  Eternal.  The  writer  refers  the  God  of  this  passage  to  the 
Messiah,  probably  according  to  the  general  Jewish  view. 

1.3.  Ps.  110 : 1.  The  place  of  divine  honor,  power,  and  victory  allotted  to  Christ  (see  verse  .3).  Christ  is  thus  the 
.Son  of  God,  worshipped  by  angels,  ruling  over  all,  having  created  all,  and  manifesting  his  divine  sovereignty  over 
his  enemies. 

TVie  Argument  of  this  Chapter.  —  "  God  has  given  unto  us  in  these  last  days  his  grandest  revelation  by  his  Son, 
■whose  glory  is  far  beyond  that  of  all  angels." 


CHAPTER    II. 


1.  We  ought  to  be  obedient  to  Christ  Jesus,  5.  and  that 

14,  as  it  was 

1  Thkkp^fokp:  we  ought  to  give  the  more  ear- 
nest heed  to  the  things  which  we  have  heard,  lest 
at  any  time  we  shouhl  let  them  slip. 

2  For  if  the  word  spoken  by  angels  was  sted- 
fast,  and  every  transirrossion  and  disobedience  re- 
ceived a  just  recdiiipriicc  ot'  reward; 

.3  IIow  shall  \Vf  tsiapr,  if  we  neglect  so  great 
salvation;  which  at  the  lirst  began  to  be  spoken 
by  the  Lord,  and  was  confirmed  unto  us  by  them 
that  heard  him ; 


because  he  vouchsafed  to  take  our  nature  upon  him, 


TiiKREFORK  we  ouglit  to  give  the  more 
earnest  heed  to  the  things  that  were  heard, 
lest  haply  we  drift  away/j-o)H  them.  For 
if  the  word  spoken  through  angels  proved 
stedfast,  and  every  transgression  and  dis- 
obedience received  a  just  recompense  of 
reward ;  how  shall  we  escape,  if  we  neg- 
lect so  great  salvation  ?  which  having  at 
the  first  been  spoken  through  the  Lord, 
was  confirmed  unto  us  by  them  that  heard  ; 


1.  Therefore.    Because  the  Son  who  speaks  is  greater  than  angels.    Lest  haply.     Lest  at  any  time. 

2.  The  word  spoken  throuRh  angels.  The  Mosaic  law  (see  Acts  7:53,  Gal.  3:  19).  The  lightnings  of 
Sinai,  like  the  flame  in  the  bush  (E.\od.3:  2),  may  liave  been  angelic  appearances.  Our  conventional  notion  of 
angelic  form  m\w\.  be  set  aside.  Transurression  proceeding  from  disobedience.  Recompense  of  reward. 
An  awkward  and  tautological  phrase.  The  Greek  word  occurs  only  here,  and  in  chap.  10:  35,  and  chap.  11 :  26;  in 
all  which  places,  it  receives  this  same  translation.  A  personal  noun  of  the  same  formation  is  found  in  chap.  11:  6, 
and  is  translated  simply  "  rewarder."     So  here  the  translation  should  be  simply  "  reward." 

3.  We  is  emphatic.  Salvation.  The  gospel  of  salvation.  The  Lord  Jesus.  Confirmed  unto  us  by 
them  that  heard.  The  writer,  therefore,  did  not  hear  Christ's  teachings.  This  would  suit  the  theory  of  Paul's 
authorship  of  the  argument,  and  Apollos'  authorship  of  the  form. 

4U8 


Why  Christ  assumed 


HEBREWS,    II. 


our  nature. 


4  God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  with  divers  miracles,  and 
gilts  of  the  Holy  Ghost,  according  to  his  own 
will  ? 

5  For  unto  the  angels  hath  he  not  put  in  sub- 
jection the  world  to  come,  whereof  we  speak. 

6  But  one  in  a  certain  place  testified,  saying. 
What  is  man,  that  thou  art  mindful  of  him  ?  or 
the  son  of  man,  that  thou  visitest  him  :* 

7  Thou  madest  him  a  little  lower  than  the  an- 
gels; thou  crownedst  him  with  glory  and  honour, 
and  didst  set  him  over  the  works  of  thy  hands: 

S  Thou  hast  put  all  things  in  subjection  under 
his  feet.  For  in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put  under 
him.  But  now  we  see  not  yet  all  things  put  under 
him. 

9  But  we  see  .Jesus,  Avho  was  made  a  little  lower 
than  the  angels  for  the  suffering  of  death,  crowned 
with  glory  and  honour;  that  he  by  the  grace  of 
God  should  taste  death  for  evei-y  man. 

10  For  it  became  him,  for  whom  are  all  things, 
and  by  whom  are  all  things,  in  bringing  many 
sons  unto  gloiy,  to  make  the  captain  of  their  sal- 
vation perfect  through  sufferings. 

11  For  both  he  that  sanctifieth  and  they  who 
are  sanctified  are  all  of  one:  for  which  cause  he  is 
not  ashamed  to  call  them  brethren, 

12  Saying,  I  will  declare  thy  name  unto  my 
brethren,  in  the  midst  of  the  church  will  I  sing 
praise  unto  thee. 

Vi  And  again,  I  will  put  my  trust  in  him.  And 
again,  Behold  I  and  the  children  which  God  hath 
given  me. 


4  God  also  bearing  witness  with  them,  both 
by  signs  and  wonders,  and  by  manifold 
powers,  and  by  i  gifts  of  the  '^  Holy  Ghost, 
according  to  his  own  will. 

5  For  not  unto  angels  did  he  subject  ^the 
•  6  world  to  come,  whereof  we  speak.     But 

one  hath  somewhere  testified,  saying, 
What  is  man,  that  thou  art  mindful  of 

him  ? 
Or  the  son  of  man,  that  thou  visitest 

him  ? 

7  Thou  madest  him  "*  a  little  lower  than 

the  angels ; 
Thou   crownedst   him  with   glory   and 

honour, 
^  And  didst  set  him  over  the  works  of 

thy  hands : 

8  Thou  didst  put  all  things  in  subjection 

under  his  feet. 
For  in  that  he  subjected  all  things  unio 
him,  he  left  nothing  that  is  not  subject  to 
him.     But  now  we  see  not  yet  all  things 

9  subjected  to  him.  But  Ave  behold  him 
who  hath  been  made  *  a  little  lower  than 
the  angels,  even  Jesus,  because  of  the  suf- 
fering of  death  crowned  with  glory  and 
honour,    that  by    the    grace  of    God   he 

10  should  taste  death  for  every  man.  For  it 
became  him,  for  whom  are  all  things,  and 
through  whom  are  all  things,  "^  in  bringing 
many  sons  unto  glory,  to  make  the  '  au- 
thor of   their  salvation   perfect   through 

11  sufferings.  For  both  he  that  sanctifieth 
and  they  that  are  sanctified  are  all  of  one : 
for  which  cause  he  is  not  ashamed  to  call 

12  them  brethren,  saying, 

I  will  declare  thy  name  unto  my  breth- 
ren. 

In  the  midst  of  the  ^  congregation  will 
I  sing  thy  praise. 

13  And  again,  I  will  put  my  trust  in  him. 
And  again.  Behold,  I   and  the   children 


Gr.  distributions.  -  Or,  Holy  Spint :  and  so  throughout  this  book.  »  Gr.  the  inhabited  earth.  *  Or,  for  a 
little  while  lower.  6  Many  authorities  omit  And  didst  .  .  .  hands.  «  Or,  having  brought.  '  Or,  captain. 
*  Or,  church. 


4.  Gifts  of  the  Holy  Ghost,  according  to  his  own  will.  Rather  (with  margin),  "distributions, 
according  to  God's  will,  of  the  Holy  Ghost."     God's  will  was  the  guide  of  the  distribution. 

5.  The  comparison  with  angels  is  again  resumed.  The  world  to  coine.  The  gospel  dispensation.  Where- 
of we  speak.     Of  which  we  are  speaking  in  this  Epistle,  contrasting  it  with  the  Mosaic  dispensation. 

6-8,  Ps.  8 :  4-6.  This  psalm  declares  the  glory  of  man,  as  compared  with  his  apparent  feebleness  and  iusigniii- 
cance.     That  glory  is  only  realized  in  the  man  Christ  -Jesus. 

8.  Universal  rule  is  promised  man.     Yet  we  do  not  yet  see  this,  as  we  look  at  mere  man. 

9.  A  little  lower.  Some  would  read,  "for  a  little  while  lower;"  and  so  in  the  psalm.  In  this  case  the 
Psalmist  prophesies  the  temporary  humiliation  of  the  Messiah.  But  the  prima-facie  suggestion  of  the  phrase  in 
the  psalm  is  exaltation.  We  may,  therefore,  consider  man  as  referred  to  in  his  paradisiacal  state,  and  in  the  perfect 
character  of  Jesus  yet  in  human  limitations.  A  highly  exalted  humanity  is  indicated,  which,  after  a  course  of  suf- 
fering, was  crowned  with  glory  and  honor.  "  Angels  "  is,  in  the  Hebrew  of  this  psalm,  "  gods,"  or  "  God."  That 
by  the  grace  of  God  he  should  taste  death  for  every  man.  The  whole  of  the  preceding  career  was  in 
order  to  man's  salvation.  He  suffered  death,  and  so  came  to  glory,  that,  through  both  these  events  (in  God's  grace), 
he  could  be  a  Saviour.  See  for  the  latter  event  1  Cor.  15  :  17,  "  if  Christ  hath  not  been  raised,  your  faith  is  vain." 
Here  ends  the  new  comparison  with  the  angels  (after  the  first  chapter),  showing  that  the  gospel  dispensation  ia 
subjected  to  Christ  as  the  perfect  man,  and  not  to  angels. 

10.  The  reason  why  Christ,  thus  ruler,  had  to  suffer.  Hiin,  for  whom  are  all  things.  God.  The 
author  of  their  salvation,  Christ.  The  Old  Version  is  better,  "captain."  Christ  is  represented  as  marching 
at  the  head  of  his  troops  (the  redeemed)  into  glory.  And  he  is  made  a  veteran  (to  use  a  military  terra)  by  his 
sufferings;  thus  becoming  an  example  to  his  troops,  to  inspire  them  with  courage.  The  word  translated  "make 
perfect,"  refers  to  the  completeness  of  any  thing.  When  it  regards  a  man  physically,  it  refers  to  his  complete  man- 
hood, as  distinct  from  boyhood.     When  it  regards  an  officer,  it  refers  to  his  complete  adaptation  to  the  office  he  holds. 

11.  This  suffering  was  necessary  to  complete  the  oneness  of  Saviour  and  saved.  Because  they  are  both  called 
sons  of  God.  Hence  Christ  calls  his  people  "  brethren."  Christ  is  the  Sanctifier,  for  salvation  and  sanctirtcation 
are  indissolubly  connected  in  the  work  of  the  divine  grace.     Christ  came  to  save  his  people  from  their  sins. 

13,  Ps.  22  :  22.     The  congregation,  or  church  (margin),  is  formed  of  Christ's  brethren. 

13.  Isa.  8  :  17,  18.     The  same  who  says,  "  I  will  put  my  trust  in  him  "  (Septuagiiit.     The  English  Version  reads, 

499 


Christ  is  more 


HEBRE^YS,    TTI. 


worthy  than  Moses. 


14  Forasmuch  then  as  the  chllflren  are  partakers 
of  flesh  and  blood,  he  also  himself  likewise  took 
part  of  the  same;  that  through  death  he  might 
destroy  him  that  had  the  power  of  death,  that  is, 
the  devil; 

15  And  deliver  them  who  through  fear  of  death 
were  all  their  lifetime  subject  to  bomlage. 

16  For  verily  he  took  not  on  him  the  nature  of 
angels;  but  he  took  on  him  the  seed  of  Abraham. 

17  Wherefore  in  all  things  it  behoved  him  to 
be  made  like  unto  his  brethren,  that  he  might  be 
a  merciful  and  faithful  high  priest  in  things  per- 
taiuinrj  to  God,  to  make  reconciliation  for  the  sins 
of  the  people. 

IS  For  in  that  he  himself  hath  suffered  being 
tempted,  he  is  able  to  succour  them  that  are 
tempted. 


14  which  God  hath  given  me.  Since  then 
the  children  are  sharers  in  i  flesh  and 
blood,  he  also  himself  in  like  manner 
partook  of  the  same;  that  through  death 
he  -^  might  bring  to  nought  him  tliat  'Miad 
the  power  of    death,  that  is,  the  devil ; 

1.5  and  -might  deliver  all  them  who  through 
fear  of  death  were  all  their  lifetime  sub- 

16  ject  to  bondage.  For  verily  not  of  angels 
doth  he  take  hold,  but  he  taketh  hold  of 

17  the  seed  of  Abraham.  Wherefore  it  be- 
hoved him  in  all  things  to  be  made  like 
unto  his  brethren,  that  he  might  be  a 
merciful  and  faithful  high  priest  in  things 
pertaining  to  (iod,  to  make  propitiation 

18  for  the  sins  of  the  people.  ■*For  ''in  that 
he  himself  hath  suffered  being  tempted, 
he  is  able  to  succoiu-  them  that  are 
tempted. 


G:t.  blood  and  flesh.    -  Or,  maij.    "  Or,  hath.    *  Or,  For  having  been  hiinael/  tempted 
suffered.     '••  Or,  wherein. 


that  whereiii  he  hath 


•'I  will  look  for  him  "),  also  says,  "  Behold  I  and  the  children,"  etc.    Christ  thus  shows  himself  to  be  like  them, 
full  of  trust  in  God,  ranking  himself  with  them. 

14.  Flesh  aiKl  bl«o<l.     Human  nature  in  its  earthlj-  condition.     The  same  flesh  and  blood. 

15.  Fear  of  death.     In  its  aspect  as  doom. 

16.  Another  proof  of  our  being  nearer  to  Christ  than  are  the  angels;  that  is,  that  we  are  his  brethren.  Take 
hold,  to  rescue. 

17.  AVherefore.  Because  he  takes  hold  of  us  to  rescue  us.  The  merry  of  Christ  had  its  full  development  in 
the  human  sympathy,  learned  by  his  humanity;  and  herein  is  our  confidence  in  \i\a  faithfitlnesx.  His  mercy 
stooped  so  low,  that  it  now  can  omit  nothing  (see  Rom.  5 :  8-10).  The  object  of  all  was  man's  rescue,  and  that  rescue 
was  in  making  a  propitiation  for  sin. 

18.  The  brotherly  sympathy  is  emphasized,  as  enabling  Christ  to  be  the  Saviour. 

The  Argument  of  thin  Chapter.  — "  Ab  the  revelation  through  Moses  and  the  prophets,  spoken  to  them  hy 
ange.lx,  was  one  with  penalties  for  disobedience,  much  more  is  disobedience  to  the  revelation  made  by  the  Son  to 
be  dreaded.  For  Christ,  not  angels,  is  at  the  head  of  the  new  dispensation  as  its  king;  and  all  the  sufferings  and 
humiliation  he  endured,  were  but  his  voluntary  condescension  to  become  like  to  men,  whom  he  calls  his  brethren, 
and  whose  condition  he  assumed,  so  that  he  could  be  a  sympathizing  High  Triest." 


CHAPTER    III. 


1.  Christ  is  more  worthy  than  Moses,  7. 


therefore  if  we  believe  not  in  him,  we  shall  be  more  worthy  punishment 
than  hardhearted  Israel. 


1  Wherefore,  holy  brethren,  partakers  of  the 
heavenly  calling,  consider  the  Apostle  and  High 
Priest  of  our  profession,  Christ  Jesus; 

2  Who  was  faithful  to  him  that  appointed  him, 
as  also  Moses  toas  faithful  in  all  his  house. 

;3  For  this  man.  M'as  counted  worthy  of  more 
glory  than  ^Sloses,  inasnuicli  as  he  who  hath  builded 
the  house  hath  more  honour  than  the  house. 

4  For  every  house  is  buililed  by  some  man ;  but 
he  that  built  all  things  /«  (iod. 

.")  And  Moses  verily  loa.s- faithful  in  all  his  house, 
as  a  servant,  for  a  testimony  of  those  things  which 
were  to  be  spoken  after; 

6  But  Christ  as  a  son  over  his  own  house;  whose 
house  are  we,  if  we  hold  fast  the  coufidenee  and 
the  rejoicing  of  the  hope  firm  luito  the  i-ml. 


1  Wherefore,  holy  brethren,  partakers 
of  a  heavenly  calling,  consider  the  Apostle 
and  High  Priest  of  our  confession,  even 

2  Jesus  ;  who  was  faithful  to  him  that  ^  ap- 
pointed him,  as  also  was  Moses  in  all  "^his 

8  house.  For  he  hath  been  counted  worthy 
of  more  glory  than  ISIoses,  by  so  much  as 
he  that  *  i)uilt  the  house  hath  more  honour 

4  than  the  house.  For  every  house  is 
'Miuilded  by  someone;  but  he  that  ^  built 

.')  all  things  is  (4od.  And  Moses  indeed  was 
faithful  In  all  ^his  house  as  a  servant,  for 
a   testimony  of   those  things  which  were 

6  afterward  to  be  spoken ;  but  Christ  as  a 
son,  over  ^  his  house;  whose  house  are 
we,  if  we  hold  fast  our  boldness  and  the 
glorying  of  our  hope  firm  unto  the  end. 


lade.    '^  'VhM\<i.  dud's  house.     See  Num.  12  : 7.    ^  Or,  entabliithed. 


1.  This  .Jesus,  higher  than  the  angels,  and  yet  suffering  as  a  man,  is  the  Apostle  or  Ambassador  of  God  to  us, 
and  the  High  Priest  to  guide  us  to  God,  whom  we  acknowledge  ("  of  our  confession  ").  Him  it  behooves  us  most 
carefully  to  consider. 

2.  House,  in  all  this  context,  has  the  meaning  of  homehold,  and  not  the  building.  Christ  exactly  fulfilled  the 
divine  will.  In  this  he  was  faithful,  as  also  Moses  was,  in  the  house  of  God,  the  Church  of  the  living  God  (1  Tim. 
3:1.^). 

.3.  Thii»  hnilt  the  house.     Rather,  "  eHtahlished  the  house." 

4.   Huild<-«l— buiU.     Kstablished  —  establishi'd. 

G.  Christ  as  a  son.     The  argument  of  verses  3-0  is  this:  "  Christ  is  as  far  above  Moses  as  the  establisher  of 


The  rest  of  Christians 


HEBREWS,    IT. 


is  attained  by  faith. 


7  Wherefore  (as  the  Holy  Ghost  saith,  To  day  if 
ye  will  hear  his  voice, 

8  Harden  not  your  hearts,  as  in  the  provocation, 
in  the  day  of  temptation  in  the  wilderness : 

9  When  your  fathers  tempted  me,  proved  me, 
and  saw  my  works  forty  years. 

10  Wherefore  I  was  grieved  with  that  genera- 
tion, and  saiil.  They  do  alway  err  in  tludr  heart  ; 
and  they  have  not  known  my  ways. 

11  So  I  sware  in  my  wrath.  They  shall  not  enter 
into  my  rest. ) 

12  Take  heed,  brethren,  lest  there  be  in  any  of 
you  an  evil  heart  of  unbelief,  in  departing  from 
the  living  God. 

13  But  exhort  one  another  daily,  while  it  is 
called  To  day ;  lest  any  of  you  be  hardened  through 
the  deceitfulness  of  sin. 

14  For  we  are  made  partakers  of  Christ,  if  we 
hold  the  beginning  of  our  confidence  stedfast  unto 
the  end ; 

1.5  Wliile  it  is  said,  To  day  if  ye  will  hear  his 
voice,  harden  not  your  hearts,  as  in  the  provoca- 
tion. 

10  For  some,  when  they  had  heard,  did  provoke : 
howbeit  not  all  that  came  out  of  Egypt  by  Moses. 

17  But  with  whom  was  he  grieved  forty  years  ? 
iKUH  it  not  with  them  that  had  sinned,  whose  car- 
cases fell  in  the  wilderness  ? 

18  And  to  whom  sware  he  that  they  should  not 
enter  into  his  rest,  but  to  them  that  believed  not  ? 

19  So  we  see  that  they  could  not  enter  in  because 
of  unbelief. 


7  Wlierefore,  even  as  the  Holy  Ghost  saith. 

To-day  if  ye  shall  hear  his  voice, 

8  Harden  not  your  hearts,  as  in  the  prov- 

ocation. 
Like  as  in  the  day  of  the  temptation  in 
tlie  wilderness, 

9  1  Wherewith  your  fathers  tempted  me  by 

proving  me, 
And  saw  my  works  forty  years. 

10  Wherefore  I  was   displeased  with   this 

generation, 
And  said.  They  do  alway  err  in  their 

heart : 
But  they  did  not  know  my  ways  ; 

11  As  I  sware  in  my  wrath, 

-  They  shall  not  enter  into  my  rest. 

12  Take  heed,  brethren,  lest  haply  there  shall 
be  in  any  one  of  you  an  evil  heaitof  unbe- 
lief, in  falling  away  from  the  living  God : 

13  but  exhort  one  another  day  l:>y  day,  so 
long  as  it  is  called  To-day ;  lest  any  one 
of  you  be  hardened  by  the  deceitfulness 

14  of  sin:  for  we  are  become  partakers^ of 
Christ,  if  we  hold  fast  the   beginning  of 

15  our  confidence  firm  imto  the  end :  while  it 
is  said, 

To-day  if  ye  shall  hear  his  voice. 
Harden  not  your  hearts,  as  in  the  provo- 
cation. 

16  For  who,  when  they  heard,  did  provoke  ? 
nay,  did  not  all   they   that   came  out   of 

17  Egypt  by  Moses  ?  And  witli  whom  was 
he  displeased  forty  years  ?  was  it  not  with 
them  that  sinned,  whose  *  carcases  fell  in 

18  the  wilderness  ?  And  to  whom  sware 
he  that  they  should  not  enter  into  his 
rest,  but  to  them  that  were  disobedient  ? 

19  And  we  see  that  they  were  not  able  to 
enter  in  because  of  unbelief. 


Or,  Where.    -  Gr.  If  they  shall  enter.    3  Or,  icith.    *  Gr.  limbs. 


the  Church  of  God  is  above  one  of  its  servants  (or  as  the  head  of  the  divine  household  is  above  a  household  servant) ; 
for  God  established  the  Church,  and  Christ  is  his  Son  and  Representative,  having  the  headship  over  the  Church; 
while  Moses  was  a  servant,  testifying  to  the  coming  Christ.     Our  boldness  of  faith. 

7-11.  Ps.  95:  7-11.    A  warning  not  to  repeat  the  unbelief  exhibited  by  Israel  against  Moses,  as  God's  servant. 

14.  Confidence.     As  in  2  Cor.  9  :  4,  and  11 :  17.     The  foundation  of  hope. 

15.  While  it  is  said.     For  there  is  danger  of  hardening  the  heart. 

16-18.  All  Israel  provoked  God,  and  he  was  displeased  with  them  all  as  sinners;  and,  as  disobedient, they  failed 
of  the  rest  of  Canaan.     The  exceptions  of  Joshua  and  Caleb  are  not  noticed. 
19.  Unbelief  was  the  root  of  the  disobedience,  and  its  fatal  results. 

The  Argument  of  this  Chapter.  —  "  Moses  was  faithful  as  a  servant  in  a  household,  but  Christ  was  faithful  as  a 
son  in  his  Father's  house.  Let  us  be  steadfast,  then,  in  the  faith,  under  this  new  dispensation,  applying  to  ourselves 
the  arguments  and  exhortations  of  the  old  dispensation,  which  are  all  the  more  forcible  in  this  higher  dispensation." 


CHAPTER    IV. 


1.  The  rest  of  Christians  is  attained  by  faith.     12.  The  power  of  God's  word.     14.  By  onr  high  priest  Jesus  the 
Son  of  God,  subject  to  infirmities,  but  not  sin,  16.  we  must  and  may  go  boldly  to  the  throne  of  grace. 


1  Let  us  therefore  fear,  lest,  a  promise  being 
left  !(.s  of  entering  into  his  rest,  any  of  you  should 
seem  to  come  short  of  it. 


Let  us  fear  therefore,  lest  haply,  a 
promise  being  left  of  entering  into  his 
rest,  any  one  of  you  should  seem  to  have 


1.  Into  liis  rest.  The  rest  of  Canaan  was  a  type  of  the  spir'tual  rest  of  the  believer  in  the  heavenly  holiness. 
To  have  come  short  of  it.  To  have  deceived  yourself,  and  have  made  a  false  profession,  and  so,  when  the 
consummation  comes,  to  have  failed  in  attaining  the  rest. 

501 


The  power  of 


HEBREWS,    IV. 


God's  word. 


2  For  unto  us  was  the  gospel  preached,  as  well 
as  unto  tlieni:  but  the  word  preaclied  did  not 
profit  them,  not  being  mixed  with  faith  in  them 
that  heard  it. 

3  For  we  which  have  believed  do  enter  into  rest, 
as  he  said,  As  I  have  SAvorn  in  my  wrath,  if  they 
shall  enter  into  my  rest:  although  the  works  were 
finished  from  the  foundation  of  the  world. 

4  For  he  spake  in  a  certain  place  of  the  seventh 
ihn/  on  this  wise,  And  God  did  rest  the  seventh 
day  from  all  his  works. 

5  And  in  this  place  again,  If  they  shall  enter 
into  my  rest. 

6  Seeing  therefore  it  remaineth  that  some  must 
enter  therein,  and  they  to  whom  it  was  first 
preached  entered  not  in  because  of  unbelief: 

7  Again,  he  limiteth  a  certain  day,  saying  in 
David.  To  day,  after  so  long  a  time;  as  it  is  said. 
To  day  if  ye  will  hear  his  voice,  harden  not  your 
hearts. 

8  For  if  .Jesus  had  given  them  rest,  then  would 
he  not  afterward  have  spoken  of  another  day. 

9  There  remaineth  therefore  a  rest  to  the  peo- 
ple of (iod. 

10  For  he  that  is  entered  into  his  rest,  he  also 
hath  ceased  from  his  own  works,  as  God  did  from 
his. 

11  Let  us  labour  therefore  to  enter  into  that 
rest,  lest  any  man  fall  after  the  same  example  of 
unbelief. 

12  For  the  word  of  God  i.s  quick,  and  powerful, 
and  sharper  than  any  twoedged  sword,  piercing 
even  to  the  dividing  asunder  of  soul  and  spirit, 
and  of  the  joints  and  marrow,  and  is  a  discerner 
of  the  thoughts  and  intents  of  the  heart. 

13  Neither  is  there  any  creature  that  is  not 
manifest  in  his  sight:  but  all  things  are  naked 
and  opened  unto  tlie  eyes  of  him  with  whom  we 
have  to  do. 

14  Seeing  then  that  we  have  a  great  high  priest, 
that  is  passed  into  the  heavens,  Jesus  the  Son  of 
God,  let  us  hold  fast  our  profession. 


2  come  short  of  it.  For  indeed  we  have 
had  igood  tidings  preached  unto  us,  even 
as  also  they :  but  the  word  of  hearing  did 
not  profit  them,  because  -they  were  not 
vmited   by  faith   with   them   tliat  heard, 

3  ^For  we  which  have  believed  do  enter 
into  that  rest ;  even  as  he  hath  said, 

As  I  sware  in  my  wrath. 
■*  They  shall  not  enter  into  my  rest: 
although  the   works  were   finished  from 

4  the  foundation  of  the  world.  For  he  hath 
said  somewhere  of  the  seventh  day  on 
this  wise,  And  God  rested  on  the  seventh 

5  day  from  all  his  works  ;  and  in  this  place 
again, 

*  They  shall  not  enter  into  my  rest. 

6  Seeing  therefore  it  remaineth  that  some 
should  enter  thereinto,  and  they  to  whom 
^the  good  tidings  were  before  preached 
failed  to  enter  in  because  of  disobedience, 

7  he  again  defineth  a  certain  day,  ^  saying 
in  David,  after  so  long  a  time,  To-day,  as 
it  hath  been  before  said, 

To-day  if  ye  shall  hear  his  voice, 
Harden  not  your  hearts. 

8  For  if  '  Joshua  had  given  them  rest,  he 
would  not  have  spoken  afterward  of  an- 

9  other  day.     There  remaineth  therefore  a 

10  sabbath  rest  for  the  people  of  God.  For 
he  that  is  entered  into  his  rest  hath  him- 
self also  rested  from  his  works,  as  G"od 

11  did  from  his.  Let  us  therefore  give  dili- 
gence to  enter  into  that  rest,  that  no  man 
fall  *  after  the  same  example  of  disobedi- 

12  ence.  For  the  word  of  God  is  living,  and 
active,  and  sharper  than  any  two-edged 
sword,  and  piercing  even  to  the  dividing 
of  soul  and  spirit,  of  both  joints  and  mar- 
row, and  quick  to  discern  the  thoughts 

13  and  intents  of  the  heart.  And  there  is 
no  creature  that  is  not  manifest  in  his 
sight:  but  all  things  are  naked  and  laid 
open  before  the  eyes  of  him  with  whom 
we  have  to  do. 

14  Having  then  a  great  high  priest,  who 
hath  passed  through  the  lieavens,  Jesus 
tlie  Son  of  God,  let  us  hold  fast  our  con- 

15  fession.    For  we  have  not  a  high  priest 


Or,  a  gospel.  ^  Some  ancient  authorities  read  it  wan.  3  Some  ancient  authorities  read  M'e  therefore.  *  Gr.  If 
they  shall  enter.  ^  Or,  the  gospel  was.  ''  Or,  To-day,  saying  in  Dacid,  after  so  long  a  time,  us  it  hath  been, 
etc.    '  Gr.  Jesus.    '  Or,  into.    Gr.  in. 


2.  They  were  not  united  by  faith.  This  reading  has  the  preponderating  weight  of  authoritj-,  although  it  is 
the  more  difticult.  We  should  expect  "  with  the  things  heard,"  rather  than  "  with^A^m  that  heard."  The  only  uncial 
supporting  the  reading  of  the  Old  Version  is  the  Sinaitic. 

3-11.  This  passage  paraphrased  is  thus:  "  For  believers  are  the  only  ones  who  enter  into  God's  holy  rest;  and 
that  this  rest  is  really  meant  in  David's  reference,  I  thus  prove:  he  said,  'As  I  sware  in  my  wrath,  they  shall  not 
enter  into  my  rest;'  but  God's  rest  after  creation  cannot  be  meant,  for  that  was  past.  Granted  that  the  original 
threat  had  reference  to  Canaan,  yet  David's  use  of  it  in  his  time  shows  that  the  Canaan  rest,  into  which  Joshua  guided 
Israel,  cannot  be  meant.  There  remains  therefore  a  rest  for  God's  people;  and,  as  it  is  called  'my  rest'  by  God, 
it  is  to  be  a  sabbatic  rest,  —  a  rest  corresponding  in  its  features  of  satisfaction  and  completeness  with  the  rest  God 
experienced  after  the  works  of  creation.     Let  us  therefore  not  fail  of  this  rest  by  disobedience." 

12.  The  word  of  God.  As  just  quoted.  It  tells  us  not  to  harden  our  hearts,  but  to  believe,  that  we  may  enter 
into  rest.  The  dividing  of  soul  and  spirit.  Separating  between  the  animal  instincts  and  passions  on  one  side, 
and  the  higher  spiritual  life  of  truth  on  the  other.  Of  both  joints  and  marrow;  sc,  the  dividing.  Trobably  a 
proverbial  phrase  for  a  penetrating  discrimination.  Quick  to  discern.  Rather,  "  able  to  discern."  Here  we  in- 
sensibly slide  from  the  Word  to  God  himself.  It  is  God,  who,  by  his  Word,  shows  his  thoroughly  discriminating 
power  with  the  hearts  of  men. 

1.3.  God  is  here  the  subject.  Laid  open.  The  Greek  word  refers  to  the  head  bent  back,  and  the  neck  exposed, 
as  of  the  victim  brought  to  be  sacrificed. 

14.  The  writer  now  goes  back  to  the  subject  of  chap.  3  :  1,  the  matter  between  being  an  exhibition  of  the  danger 
of  unbelief  toward  the  gospel.  Hath  passed  tliroueh  tlie  heavens.  The  material  heavens,  on  his  way  to  his 
throne  (Acts  1 :  9-11).    Our  confession  or  acknowledgment  of  him. 

502 


The  authority  of 


HEBREWS,    V 


Christ's  priesthood, 


15  For  we  have  not  an  high  priest  which  cannot 
be  touclied  witli  the  feeling  of  our  infirmities;  but 
was  in  all  points  tempted  like  as  we  are,  yet  with- 
out sin. 

16  Let  us  therefore  come  boldly  unto  the  throne 
of  grace,  that  we  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need. 


that  cannot  be  touched  with  the  feeling 
of  our  infirmities;  but  one  that  hath  been 
in  all  points  tempted  like  as  loe  are,  yet 
16  without  sin.  Let  us  therefore  draw  near 
with  boldness  unto  the  throne  of  grace, 
that  we  may  receive  mercy,  and  may  find 
grace  to  help  tt.s  in  time  of  need. 


1,5.  In  all  points  tempted  like  as  we  are, 

his  heavenly  Father  by  faith  (chap,  o :  7). 

16.  Boldness  of  faith.     3Iercy  for  ub  as  siuners.     Grace  to  help  U8  as  weak  and  needy 
time  of  need.    Literally,  "  for  timely  help." 


rheii  certainly  not  relying  on  his  deity  for  strength,  but  upon 

To  help  us  in 


The  Argument  of  this  Chapter.  —  "  As  it  was  unbelief  and  disobedience  which  caused  the  Israelites  in  the  desert 
to  fail  in  obtaining  the  promised  rest,  so  unbelief  and  disobedience  will  keep  us  from  our  rest  if  we  admit  them  to 
our  hearts;  for  God  and  his  Word  have  to  do  with  our  inward  life.  Let  us,  then,  come  to  our  syfapathiziug  High 
Priest  with  confidence,  and  obtain  his  mercy  and  grace." 


CHAPTER    V. 


1.  The  authority  and  honour  of  our  Saviour's  priesthood.     11, 


knowledge  thereof  is  reproved. 


1  For  every  high  priest  taken  from  among  men 
is  ordained  for  men  in  things  pertaining  to  God, 
that  he  may  offer  both  gifts  and  sacrifices  for  sins : 

2  Who  can  have  compassion  on  the  ignorant, 
and  on  them  that  are  out  of  the  way;  for  that  he 
himself  also  is  compassed  with  infirmity. 

3  And  by  reason  hereof  he  ought,  as  for  the 
people,  so  also  for  himself,  to  offer  for  sins. 

4  And  no  man  taketh  this  honour  unto  himself, 
but  he  that  is  called  of  God,  as  loas  Aaron. 

5  So  also  Christ  glorified  not  himself  to  be  made 
an  high  priest;  but'he  that  said  unto  him.  Thou  art 
my  Son,  to  day  have  I  begotten  thee. 

6  As  he  saith  also  in  another  place.  Thou  art  a 
priest  for  ever  after  the  order  of  Melchisedec. 

7  Who  in  the  days  of  his  flesh,  when  he  had 
offered  up  prayers  and  supplications  with  strong 
crying  and  tears  unto  him  that  was  able  to  save 
him  froni  death,  and  was  heard  in  that  he  feared ; 

8  Though  he  were  a  Son,  yet  learned  he  obedi- 
ence by  the  things  which  he  suffered; 

9  And  being  made  perfect,  he  became  the  author 
of  eternal  salvation  unto  all  them  that  obey  him ; 

10  Called  of  God  an  high  priest  after  the  order 
of  Melchisedec. 

11  Of  whom  we  have  many  things  to  say,  and 
hard  to  be  uttered,  seeing  ye  are  dull  of  hearing. 


1  For  every  high  priest,  being  taken  from 
among  men,  is  appointed  for  men  in  things 
pertaining  to  God,  that  he  may  offer  both 

2  gifts  and  sacrifices  for  sins  :  who  can  bear 
gently  with  the  ignorant  and  erring,  for 
that  he  himself  also  is  compassed  with  in- 

3  firmity ;  and  by  reason  thereof  is  bound, 
as  for  the  people,  so  also  for  himself,  to 

4  offer  for  sins.  And  no  man  taketh  the 
honour  unto  himself,  but  when  he  is  called 

5  of  God,  even  as  was  Aaron.  So  Christ 
also  glorified  not  himself  to  be  made  a  higli 
priest,  but  he  that  spake  unto  him, 

Thou  art  my  Son, 

This  day  have  I  begotten  thee  : 

6  as  he  saith  also  in  another  place, 

Thou  art  a  priest  for  ever 
After  the  order  of  Melchizedek. 

7  Who  in  the  days  of  his  flesh,  having 
offered  up  prayers  and  supplications  with 
strong  crying  and  tears  unto  him  that  was 
able  to  save  him  i  from  death,  and  having 

8  been  heard  for  his  godly  fear,  though,  he 
was  a  Son,  yet  learned  obedience  by  the 

9  things  which  he  suffered ;  and  having  been 
made  perfect,  he  became  unto  all  them 
that  obey  him  the  '^  author  of  eternal  sal- 

10  vation  ;  named  of  God  a  high  priest  after 
the  order  of  Melchizedek. 

11  Of  3  whom  we  have  many  things  to  say, 
and  hard  of  interpretation,  seeing  ye  are 


Or,  out  of.    2  Gr.  cause,    s  Or,  which. 


1-4.  The  high  priest's  characteristics  given.  (1)  He  stands  between  men  and  God.  (2)  He  offers  gifts  (not 
expiatory)  and  sacrifices  (expiatory).  (3)  He  wears  infirmity  as  a  garment.  (4)  He  offers  for  himself  as  well  as  for 
others.    (5)  He  is  called  of  God. 

5.  Christ  was  called  of  God.    This  answers  to  the  fifth  characteristic  In  the  enumeration  (Ps.  2:7). 

6.  Ps.ll0:4. 

7.  Flesh— crying— tears.  Here  is  the  third  characteristic,  —  Christ's  infirmity.  That  was  able  to  save 
.ilm  from  death.     Here  is  the  fourth  characteristic,  —  he  offered  for  himself. 

9.  Having  been  made  perfect.  See  chap.  2:  10.  Having  been  perfected  in  all  the  conditions  and  accom- 
plishments of  his  mediatorial  and  saving  work.  He  became  unto  all  them  that  obey  him.  Here  is  the  first 
characteristic.     The  author  of  eternal  salvation.     Here  is  implied  the  second  characteristic. 

10.  Named  of  God.  Rather,  "saluted  by  God."  Avery  different  idea  from  that  in  verse  4.  There  it  is 
"appointed  by  God,"  but  here  it  is  "  saluted  by  God  "  as  High  Priest  in  the  completion  of  his  work.  After  the 
order  of  Melchizedek.     Xot  of  any  human  line  of  priesthood. 

11.  Of  whom.     Melchizedek. 


Paul  exhorteth  not  to  fall 


HEBREWS,    YL 


back  from  the  faith. 


12  For  when  for  the  time  ye  ought  to  be  teach- 
ers, ye  have  need  that  one  teacli  you  again  which 
6e  the  first  principles  of  tlie  oracles  of  (ioil;  and 
are  become  such  as  have  need  of  milk,  a.nd  not  of 
strong  meat. 

13  For  every  one  that  useth  milk  is  unskilful  in 
the  word  of  righteousness :  for  he  is  a  babe. 

14  But  strong  meat  belongeth  to  them  that  are 
of  full  age,  even  those  who  by  reason  of  use  have 
their  senses  exercised  to  discern   both  good  and 


12  become  dull  of  hearing.  For  when  by 
reason  of  the  time  ye  ought  to  be  teachers, 
ye  have  need  again  ^  that  some  one  teach 
you  the  rudiments  of  the -^  first  principles 
of  the  oracles  of  God;  and  are  become 
such  as  have  need  of  milk,   and   not  of 

13  solid  food.  For  every  one  that  partaketh 
of  nulk  is  without  experience  of  the  word 

14  of  righteousness;  for  he  is  a  babe.  But 
solid  food  is  for  <*  f ullgrown  men,  even  those 
who  by  reason  of  use  have  their  senses 
exercised  to  discern  good  and  evil. 


1  Or,  that  one  teac/i  you  which  be  the  rudimentH.    -  Gr.  begiuning.    3  Or,  perfect. 
13,  13.  The  milk  is  the  teaching  of  repentance,  faith,  etc.     The  solid  food  is  the  deuiled  glory  of  Christ's 
priesthood.    Jewish  prejudices  had  probably  kept  them  babes  in  these  higher  truths. 

The  Argument  of  this  Chapter.  —  "  For  our  High  Priest  was  constituted  such  by  God,  and  was  made  perfect  for 
his  work  through  his  own  experience,  and  thus  acknowledged  as  a  complete  High  Priest  by  God." 


CHAPTER    VI. 


1,  He  exhorteth  not  to  fall  back  from  the  faith,  11,  but  to  be  stedfast,  12.  diligent,  and  patient  to  wait  upon 
God,  13.  because  God  is  most  sure  in  his  promise. 


1  Therefore  leaving  the  principles  of  the 
doctrine  of  Christ,  let  us  go  on  unto  perfection ; 
not  laying  again  the  foundation  of  repentance 
from  dead  works,  and  of  faith  toward  God, 

2  Of  the  doctrine  of  baptisms,  and  of  laying  on 
of  hands,  and  of  resurrection  of  the  dead,  and  of 
eternal  judgment. 

3  Ami  this  will  we  do,  if  God  permit. 

4  For  it  is  impossible  for  those  who  were  once 
enlightened,  and  have  tasted  of  the  heavenly  gift, 
and  were  made  partakers  of  the  Holy  Ghost, 

.5  And  have  tasted  the  good  word  of  God,  and 
the  powers  of  the  world  to  come, 

0  If  they  shall  fall  away,  to  renew  them  again 
unto  repentance;  seeing  they  crucify  to  themselves 
the  Son  of  God  afresh,  and  put  Jam  to  an  open 
shame. 

7  For  the  earth  which  drinketh  in  the  rain  that 
Cometh  oft  upon  it,  and  bringeth  forth  herbs  meet 
for  them  by  whom  it  is  dressed,  receiveth  blessing 
from  God : 

8  But  that  which  beareth  thorns  and  briers  i.n 
rejected,  and  is  nigh  unto  cursing;  whose  end  is 
to  be  burned. 


1  Wherefore  let  us  ^  cease  to  speak  of 
the  first  principles  of  Christ,  and  press 
on  imto  -^  j)erf ection ;  not  laying  again 
a  foundation    of    repentance   from    tlead 

2  works,  and  of  faith  toward  God,  "  of  the 
teaching  of  ■i  I)a])tisms,  and  of  laying  on 
of  liHiids.  and  of  icsurrection  of  the-  (lead, 

3  and  of  cttTual  judgement.     And  this  will 

4  we  do,  if  (rod  permit.  For  as  touching 
those  who  were  once  enlightened  ^and 
tasted  of  the  heavenly  gift,  and  were  made 

5  partakers  of  the  IIoly'Ghost,  and  "tasted 
the  good  word  of  God,  and  the  powers  of 

6  the  age  to  come,  and  then  fell  away,  it  is 
in)possible  to  renew  them  again  unto 
repentance;  '^seeing  they  crucify  to  them- 
selves the   Son  of   God  afresh,  and   put 

7  him  to  an  open  shame.  For  the  land 
which  hath  drunk  the  rain  that  cometh 
oft  upon  it,  and  bringeth  forth  herbs  meet 
for  them  for  whose  sake  it  is  also  tilled, 

8  receiveth  blessing  from  God:  but  if  it 
beareth  thorns  and  thistles,  it  is  rejected 


1  Gr.  leare  the  word  of  the  beginning  of  Christ.  ^  Or,  full  growth.  3  Some  ancient  authorities  read,  even  the 
teaching  of.  *  Or,  icashings.  «  6r,  having  both  tasted  of  .  .  .  and  being  made  .  .  .  and  haviiig  tasted,  etc. 
9  Or,  tasted  the  icord  of  God  that  it  is  good.    '  Or,  the  while. 

1.  \Vheref«)re.  Because  ye  ought  to  bo  eating  solid  food.  First  principles,  the  teaching  of  which  is 
"milk"  (chap.  5.12,  1.3).  Perfection.  Margin,  "full  growth"  (chap.  5:14).  The  thoughts  and  considerations 
that  belong  to  advanced  Christians.     Foundation.     Same  as  "  first  principles  "  above. 

2.  Of  the  teaching  of  baptisms.  Itather,  "of  baptisms,  of  instruction  (catechetical)."  Of  laying  on 
of  hands,  to  communicate  the  miraculous  gifts  of  the  Holy  Spirit. 

3.  And  this  treating  of  higher  themes  will  we  do.     The  writer  begins  this  higher  strain  with  chap.  7. 

4.  Knligljtcned.  Having  the  light  of  God's  mercy  in  Christ  shine  upon  their  understanding.  Tasted  of  t1»e 
heavenly  gift,  and  were  made  partakers  of  the  Holy  Ghost.  These  two  clauses  are  very  closely  united 
in  the  Greek,  and  should  read,  "  having  both  tasted  of  the  heavenly  gift,  and  been  m.ide  partakers  of  the  Holy 
Ghost."  The  latter  clause  explains  the  former.  Tasting  the  heavenly  gift  was  being  parUikers  of  the  miraculous 
powers  conferred  by  the  Holy  Ghost.  Simon  Magus  had  such  a  privilege  (Acts  8 :  13,  17).  It  was  no  proof  of 
conversion. 

5.  Tasted  the  good  word  of  God.  Rather  (as  margin),  "tasted  the  word  of  God  as  good."  Found  the 
pleasure  of  novelty  in  the  gospel.  And  the  powers  of  the  age  to  come.  Had  some  part  in  the  forces  put 
into  operation  for  the  propagation  of  the  gospel.     "  The  age  to  come  "  is  the  gospel  dispensation  (see  chap.  2  :5). 

O.  Fell  away.  Abandoned  Christ  and  his  Church.  Such  apostasy  is  final.  'J'hey  have  looked  into  the  very 
inner  life  of  ('hristianity,  and  rejected  it.  Nothing  now  can  convert  them.  To  themselves.  As  far  as  they 
personally  are  concerned. 

7,  8.  The  receivers  and  rejecters  of  grace  compared  to  fruitful  and  thorn-bearing  land  respectively.  AVliose 
end  is  to  he  burned.    The  finality  with  that  laud,  instead  of  a  harvest-reaping,  is  a  thoru-burning. 

504 


Christ 


is  a  priest 


HEBREWS,    VII. 


after  the  order  of  Melchisedec. 


9  But,  beloved,  we  are  persuaded  better  things 
of  you,  and  things  that  accompany  salvation, 
though  we  thus  speak. 

10  For  God  /.s  not  unrighteous  to  forget  your 
work  and  labour  of  love,  which  ye  have  shewed 
toward  his  name,  in  that  ye  have  ministered  to 
the  saints,  and  do  minister. 

11  And  we  desire  that  every  one  of  you  do 
shew  the  same  diligence  to  the  full  assurance  of 
hope  unto  the  end : 

12  That  ye  be  not  slothful,  but  followers  of 
them  who  through  faith  and  patience  inhei-it  the 
promises. 

lo  For  when  God  made  promise  to  Abraham, 
because  he  could  swear  by  no  greater,  he  sware  by 
himself, 

14  Saying,  Surely  blessing  I  will  bless  thee,  and 
multiplying  I  will  multiply  thee. 

15  And  so,  after  he  had  patiently  endured,  he 
obtained  the  promise. 

16  For  men  verily  swear  by  the  greater:  and  an 
oath  for  confirmation  is  to  them  an  end  of  all 
strife. 

17  Wherein  God,  willing  more  abundantly  to 
shew  unto  the  heirs  of  promise  the  immutability 
of  his  counsel,  confirmed  it  by  an  oath: 

18  That  by  two  immutable  things,  in  which  it 
irafi  impossible  for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  fled  for  refuge  to  lay 
hold  upon  the  hope  set  before  us : 

19  Which  hope  we  have  as  an  anchor  of  the 
soul,  both  sure  and  stedfast,  and  which  entereth 
into  that  within  the  veil ; 

20  Whither  the  forerunner  is  for  us  entered, 
even  Jesus,  made  an  high  priest  for  ever  after  the 
order  of  Melchisedec. 


and  nigh  unto  a  ciu-se ;  whose  end  is  to  be 
burueil. 
9      But,   beloved,  we  are  persuaded  better 
things  of  you,  and  things  that  i  accompany 

10  salvation,  though  we  thus  speak :  for  God 
is  not  unrighteous  to  forget  your  work 
and  the  love  which  ye  shewed  toward  his 
name,    in    that   ye   ministered    unto   the 

11  saints,  and  still  do  minister.  And  we 
desire  that  each  one  of  you  may  shew  the 
same  diligence  unto  the  '^  fulness  of  hope 

12  even  to  the  end :  that  ye  be  not  sluggish, 
but  imitators  of  them  who  through  faith 
and  patience  inherit  the  promises. 

13  For  when  God  made  promise  to  Abra- 
ham, since  he  could  swear  by  none  great- 

14  er,  he  sware  by  himself,  saying,  Surely 
blessing  I  will  bless  thee,  and  multiplying 

15  I  will  multiply  thee.  And  thus,  having 
patiently  endured,  he  obtained  the  proiu- 

16  ise.  For  men  swear  by  the  greater:  and 
in  every  dispute  of  theirs  the  oath  is  final 

17  for  confirmation.  Wherein  God,  being 
minded  to  shew  more  abundantly  unto  the 
heirs  of  the  promise  the  immutability  of 
his  counsel,  ^  interposed  with   an  oath : 

18  that  by  two  immutable  things,  in  which  it 
is  impossible  for  God  to  lie,  we  may  have 
a  strong  encouragement,  who  have  fled  for 
refuge  to  lay  hold  of  the  hope  set  before 

19  us;  which  we  have  as  an  anchor  of  the 
soul,  a  hope  both  sm-e  and  stedfast  and 
entering  into  that  which  is   within  the 

20  veil;  whither  as  a  forerunner  Jesus  en- 
tered for  us,  having  become  a  high  priest 
for  ever  after  the  order  of  Melchizedek. 


Or,  «re  near  to.    2  Or,  full  aasurcuice.    ^  Gr.  mediated. 


11.  May  shew  the  same  diligence,  which  you  exhibit  in  your  charitable  labors,  unto  (or  towards)  the 
attainment  of  the  fulness  of  the  Iiope  even  to  the  end.  They  had  shown  Chi-istian  love.  The  writer  wishes 
them  to  grow  in  divine  knowledge,  which  would  fill  out  their  hope;  for  they  were  sluggish  in  their  hearing. 

12.  Sluggish.  .Same  word  as  that  translated  "  dull  "  in  chap.  5  :  11.  Patience.  Rather,  "  long-suffering."  It 
refers  to  the  enduring  of  adversity,  and  not  to  awaiting  the  promises ;  although  this  latter  is  implied. 

13.  Abraham  is  shown  to  be  an  example  of  long-suffering  or  patient  endurance,  such  as  they  ought  to  exhibit  in 
the  fulness  of  hope. 

14.  This  promise  to  Abraham  was  made  immediately  after  the  wonderful  exhibition  of  his  faith  in  offering  up 
Isaac  (Gen.  22:16). 

15.  Thus,  after  his  patient  endurance  of  this  fierce  trial,  he  obtained  this  precious  promise  from  God. 

17.  Wherein.    In  conformity  with  which  custom. 

18.  Two  immutable  things.     The  promise  and  the  oath.     "tVe,  "  the  heirs  of  the  promise  "  (verse  17). 

19.  The  veil,  that  concealed  the  "  Holy  of  holies."  Our  Christian  hope  enters  into  heaven,  of  which  the  Holy 
of  holies  was  a  type. 

80.  The  high  priest  entered  the  Holy  of  holies  once  a  year  (Lev.  16). 

The  Argument  of  this  Chapter.  —  "  Regarding  Christ  and  Melchizedek  compared,  there  is  much  that  is  hard  to 
be  understood;  and  although  you  are  very  sluggish  in  your  grov^th  in  knowledge,  and  are  not  fitted  to  receive  high 
doctrine,  yet  I  will  enunciate  it.  Although  you  are  sluggish,  you  are  not  reprobates.  But  ye  ought  not  to  be  slug- 
gish, but  imitate  Abraham  in  confidence  of  faith  and  hope;  for  we  rest  on  God's  promise  and  oath,  as  did  he." 


CHAPTER    VII. 


1.  Christ  Jesus  is  a  priest  after  the  order  of  Melchisedec,  11.  and  so,  far  more  excellent  than 

order. 


priests  of  Aaron's 


1  For  this  Melchisedec,  king  of  Salem,  priest 
of  the  most  high  God,  who  met  Abraham  return- 
ing from  the  slaughter  of  the  kings,  and  blessed 
him : 


1  For  this  Melchizedek,  king  of  Salem, 
priest  of  God  Most  High,  who  met  Abra- 
ham returning  from  the  slaughter  of  the 

2  kings,    and    blessed  him,  to  whom  also 


1.  Melchizedek.    See  Gen.  14:18-20.    Salem.    Jerusalem  (Ps.  76:2).    Josephus  says  that  Jerusalem  was 
built  by  Melchizedek.    This  may  be  a  true  tradition.    The  kings.    Gen.  U  :  9,  15. 

505 


Christ  a  priest  of  a  higher 


HEBREWS,    VII. 


order  than  that  of  Aaron, 


2  To  whom  also  Abraham  gave  a  tenth  part  of 
all;  first  being  by  interpretation  King  of  righteous- 
ness, and  after  that  also  King  of  Salem,  which  is, 
King  of  peace ; 

3  >\^ithout  father,  without  mother,  without  de- 
scent, having  neither  beginning  of  days,  nor  end 
of  life;  but  made  hke  vmto  the  Son  of  God;  abid- 
eth  a  priest  continually. 

4  Now  consider  how  great  this  man  was,  unto 
whom  even  the  patriarch  Abraham  gave  the  tenth 
of  the  spoils. 

5  And  verily  they  that  are  of  the  sons  of  Levi, 
Avho  receive  the  office  of  the  priesthood,  have  a 
conmiandment  to  take  tithes  of  the  people  accord- 
ing to  the  law,  that  is,  of  their  brethren,  though 
they  come  out  of  the  loins  of  Abraham : 

6  But  he  whose  descent  is  not  counted  from 
them  received  tithes  of  Abraham,  and  blessed  him 
that  had  the  promises. 

7  And  without  all  contradiction  the  less  is 
blessed  of  the  better. 

8  And  here  men  that  die  receive  tithes;  but 
there  he  receiveth  them,  of  whom  it  is  witnessed 
that  he  liveth. 

9  And  as  I  may  so  say,  Levi  also,  who  receiveth 
tithes,  payed  tithes  in  Abraham. 

10  For  he  was  yet  in  the  loins  of  his  father, 
when  Melchisedec  met  him. 

11  If  therefore  perfection  were  by  the  Levitical 
priesthood,  (for  under  it  the  people  received  the 
law,)  what  further  need  icas  there  that  another 
priest  should  rise  after  the  order  of  Melchisedec, 
and  not  be  called  after  the  order  of  Aaron  ? 

12  For  the  priesthood  being  changed,  there  is 
made  of  necessity  a  change  also  of  the  law. 

13  For  he  of  whom  these  things  are  spoken  per- 
taineth  to  another  tribe,  of  which  no  man  gave 
attendance  at  the  altar. 

14  For  it  is  evident  that  our  Lord  sprang  out 
of  Juda;  of  which  tribe  Moses  spake  nothing 
concerning  priesthood. 

15  And  it  is  yet  far  more  evident:  for  that  after 
the  similitude  of  Melchisedec  there  ariseth  another 
priest, 


Abraham  divided  a  tenth  part  of  all  (being 
first,  by  interpretation,  King  of  righteous- 
ness, and  then  also  King  of  Salem,  which 

3  is.  King  of  peace  ;  without  father,  without 
mother,  without  genealogy,  having  neither 
beginning  of  days  nor  end  of  life,  but 
made  like  unto  the  Son  of  God),  abideth 
a  priest  continually. 

4  Now  consider  how  great  this  man  was, 
unto  whom  Abraham,  the  patriarch,  gave 

5  a  tenth  out  of  the  chief  spoils.  And  they 
indeed  of  tlie  sons  of  Levi  that  receive 
the  priest's  office  have  commandment  to 
take  tithes  of  the  people  according  to  the 
law,  that  is,  of  their  brethren,  though 
these  have  come  out  of  the  loins  of  Abra- 

6  ham:  but  he  whose  genealogy  is  not 
counted  from  them  hatli  taken  tithes  of 
Abraham,  and  hath  blessed  him  that  hath 

7  the   promises.     But  without   any  dispute 

8  the  less  is  blessed  of  the  better.  And 
here  men  that  die  receive  tithes;  but  there 
one,  of  whom  it  is  witnessed  that  he  liveth. 

9  And,  so  to  say,  through  Abraham  even 
Levi,    who    receiveth    tithes,    hath    paid 

10  tithes ;  for  he  was  yet  in  the  loins  of  his 
father,  when  Melchizedek  met  him. 

11  Now  if  tliere  was  perfection  through  the 
Levitical  priesthood  (for  vinder  it  hath 
the  people  received  the  law),  what  further 
need  ivns  there  that  another  priest  should 
arise  after  the  order  of  Melchizedek,  and 
not  be  reckoned  after  the  order  of  Aaron  ? 

12  For  the  priesthood  being  changed,  there 
is  made  of  necessity  a  change  also  ^  of  the 

13  law.  For  he  of  whom  these  things  are 
said  2  belongeth  to  another  tribe,  from 
which  no  man  hath  given  attendance  at 

14  the  altar.  For  it  is  evident  that  our  Lord 
hath  sprung  out  of  Judah:  as  to  which 
tribe    Moses    spake    nothing    concerning 

15  priests.  And  ichat  we  say  is  yet  more 
abundantly  evident,  if  after  the  likeness 
of    Melchizedek    there    ariseth    another 


Or,  of  laic.    2  Gr.  hath  partaken  of.    See  chap.  2  :  14. 


2.  King  of  righteousness.  The  interpretation  of  tbie  Hebrew  word  "  Melchi-zedek."  King  o£  peace. 
Salem  is  the  Uebrew  for  peace.  King  of  righteousness  and  king  of  peace  are  equivalent  to  the  righteous  aud  peace- 
able king, —  the  king  whose  sway  is  conspicuous  for  justice,  and  his  kingdom  conspicuous  for  peace. 

3.  Without  father,  without  mother,  without  genealogy.  Commentators  explain  this  as  meaning 
simply  that  his  ancestry  was  not  known;  but  not  only  the  force  of  the  re-iterated  expresi-ions,  but  also  the  two 
following  statements,  utterly  forbid  such  an  explanation.  If  it  were  intended  to  say  that  he  had  not  a  known  pedi- 
gree, as  the  Aaronic  priesthood  had,  then  "  without  genealogy  "  would  have  been  sufficient.  Moreover,  "  without 
mother"  would  have  been  meaningless,  for  the  women  were  not  reckoned  in  the  genealogies.  Having  neither 
beginning  of  days  nor  end  of  life.  What  can  be  plainer  than  the  eternity  of  Melchizedek  ?  Do  we  say  of 
Prester  -John  or  Confucius  (because  we  do  not  know  their  beginning  nor  death),  that  they  had  neither  beginning 
of  days  nor  end  of  life  ?  Made  like,  in  the  inspired  description,  not  to  a  man,  but  unto  the  Son  of  God.  Abid- 
eth a  priest  continually.  The  subject  is  Melchizedek  in  the  first  verse.  How  can  this  perpetual  priesthood  of 
Melchizedek  be  predicated  of  a  man  ?  That  Christ  appeared  in  the  Old -Testament  times,  we  know  (compare  Isa. 
6:1-10  with  John  12  :  39-41).  All  the  theophanies  were  appearances  of  the  Son  of  God.  Paul  had  forewarned  us,  in 
chap.  5  :  11,  of  things  hard  to  be  understood  regarding  Melchizedek ;  and  here  we  have  them.  Melchizedek  was  none 
other  than  the  Son  of  God,  appearing,  as  perhaps  a  theophany  of  some  months'  or  years'  duration,  to  warn  a  wicked 
people,  and  to  encourage  his  chosen  Abraham.  That  he  should  be  regarded  with  awe,  and  made  king  of  a  city,  is 
agreeable  to  probability.  Abraham  rejoiced  to  see  Christ's  day;  and  he  saw  it,  and  was  glad  (John  9:56).  Has  not 
this  remark;»ble  saying  of  Christ  an  interpretation  in  Melchizedek  ? 

5-8.  Proofs  of  Melchizedek's  superiority  to  the  Aaronic  priesthood  and  to  Abraham,  concluding  with  the 
emphatic  words,  "  he  liveth."    Melchizedek  continues  to  live,  while  Abraham  and  Aaron  die. 

11.  Under  it  hath  the  people  received  the  law.  Hence  the  law  is  as  temporary  in  its  character  as  the 
Levitical  priesthood.     The  priesthood  having  to  be  changed,  the  law  had  also  to  be  changed. 

13.  He  of  whom  these  Melchizedekian  things  are  said  ;  i.e.,  Jesus. 

1.").  And  what  we  say,  that  our  Lord  could  spring  from  another  tribe  than  Levi,  and  yet  be  our  High  Priest, 
is  yet  more  abundantly  evident,  if,  as  the  Scripture  says,  after  the  likeness  of  Melchizedek  there 
ai-iseth  another  priest. 

606 


Christ  a  minister  of 


HEBREWS,    VIII. 


the  true  tabernacle, 


If)  Who  is  made,  not  after  the  law  of  a  carnal 
commandment,  but  after  the  power  of  an  endless 
life. 

17  For  he  testifieth.  Thou  art  a  priest  for  ever 
after  the  order  of  Meichisedec. 

18  For  there  is  verily  a  disannulling  of  the  com- 
mandment going  before  for  the  weakness  and 
improlitableuess  thereof. 

19  For  the  law  made  nothing  perfect,  but  the 
bringing  in  of  a  better  hope  did;  by  the  which 
we  draw  nigh  unto  God. 

20  And  inasmuch  as  not  without  an  oath  he 
%oas  made  priest : 

21  ( For  those  priests  were  made  without  an  oath ; 
but  this  with  an  oath  by  him  that  said  unto  him, 
The  Lord  sware  and  will  not  repent.  Thou  art 
a  priest  for  ever  after  the  order  of  Meichisedec:) 

22  By  so  much  was  Jesus  made  a  surety  of  a 
better  testament. 

23  And  they  truly  were  many  priests,  because 
they  were  not  suffered  to  continue  by  reason  of 
death : 

24  But  this  man,  because  he  continueth  ever, 
hath  an  unchangeable  priesthood. 

25  Wherefore  he  is  able  also  to  save  them  to  the 
uttermost  that  come  unto  God  by  him,  seeing  he 
ever  liveth  to  make  intercession  for  them. 

26  For  such  an  high  priest  became  us,  icho  is 
holy,  harmless,  undefiled,  separate  from  sinners, 
and  made  higher  than  the  heavens ; 

27  Who  needeth  not  daily,  as  those  high  priests, 
to  offer  up  sacrifice,  first  for  his  own  sins,  and 
then  for  the  people's:  for  this  he  did  once,  when 
he  offered  up  himself. 

28  For  the  law  maketh  men  high  priests  which 
have  infirmity;  but  the  word  of  the  oath,  which 
was  since  the  law,  maketh  the  Son,  who  is  conse- 
crated for  evermore. 


16  priest,  who  hath  been  made,  not  after  the 
law  of  a  carnal  commandment,  but  after 

17  the  power  of  an  ^ endless  life:  for  it  is 
witnessed  of  him, 

Thou  art  a  priest  for  ever 
After  tlie  order  of  Melchizedek. 

18  For  there  is  a  disannulling  of  a  foregoing 
commandment   because  of    its   weakness 

19  and  unprofitableness  (for  the  law  made 
nothing  perfect),  and  a  bringing  in  there- 
upon of  a  better  hope,  through  which  we 

20  draw  nigh  unto  God.  And  inasmuch  as 
it  is  not  without  the  taking  of  an  oath 

21  (for  they  indeed  have  been  made  priests 
without  an  oath ;  but  he  with  an  oath  ^  by 
him  that  saith  ^  of  him. 

The  Lord  sware  and  will  not  repent 

himself. 
Thou  art  a  priest  for  ever) ; 

22  by  so  much  also  hath  Jesus  become  the 

23  surety  of  a  better  *  covenant.  And  they 
indeed  have  been  made  priests  many  in 
number,  because  that  by  death  they  are 

24  hindered  froin  continuing :  but  he,  because 
he  abideth  for  ever,  ^hath  his  priesthood 

25  •*  unchangeable.  Wherefore  also  he  is  able 
to  save  "to  the  uttermost  them  that  draw 
near  unto  God  through  him,  seeing  he 
ever  liveth  to  make  intercession  for  them. 

26  For  such  a  high  priest  became  us,  holy, 
guileless,  undefiled,  separated  from  sin- 
ners, and  made  higher  than  the  heavens  ; 

27  who  needeth  not  daily,  like  those  high 
priests,  to  offer  iip  sacrifices,  first  for  his 
own  sins,  and  then  for  the  sins  of  the 
people:  for  this  he  did  once  for  all,  when 

28  he  offered  up  himself.  For  the  law  ap- 
pointeth  men  high  priests,  having  infirm- 
ity; but  the  word  of  the  oath,  which  was 
after  the  law,  aiypointeth  a  Son,  perfected 
for  evermore. 


J  Gr.  indissoluble.    -  Or,  through.    ^  Or,  unto.    *  Or,  testament.    ^  Or,  hath  a  priesthood  that  doth  not  pass  to 
another.    '^  Or,  inviolable.    '  Gr.  completely. 

16.  After  the  power  of  an  endless  life.  The  likenees  of  Christ  to  Melchizedek  is  said  to  be  in  this  eternal 
life.    See  verse  17,  as  Ps.  110 : 4,  quoted  again  to  prove  this. 

19.  A  better  hope  than  that  of  keeping  the  commandment;  i.e.,  the  Mosaic  law. 

The  Argument  of  this  Chapter.  —  "  Melchizedek  was  before  the  law  and  Levitical  priesthood,  and  greatly  supe- 
rior to  that  priesthood.  Hence  Christ,  who  was  to  come  after  the  order  of  Melchizedek,  and  not  after  the  order  of 
Aaron,  did  away  with  the  Levitical  priesthood  and  its  law." 


ciIapter 


VIII. 


1.  By  the  eternal  priesthood  of  Christ  the  Levitical   priesthood   of  Aaron  is  abolished.     7.  And  the  temporal 
covenant  with  the  fathers,  by  the  eternal  covenant  of  the  gospel, 


1  Now  of  the  things  which  we  have  spoken 
this  is  the  sum:  We  have  such  an  high  priest,  who 
is  set  on  the  right  hand  of  the  throne  of  the 
Majesty  in  the  heavens; 

2  A  minister  of  the  sanctuary,  and  of  the  true 
tabernacle,  which  the  Lord  pitched,  and  not  man. 


1  1  Now  2  in  the  things  which  we  are  say- 
ing the  chief  point  is  this  :  We  have  such 
a  iiigh  priest,  who  sat  down  on  the  right 
hand  of  the  throne  of  the  Majesty  in  the 

2  heavens,  a  minister  of  ^  the  sanctuary,  and 
of   the  true  tabernacle,   which  the   Lord 


'  Or,  Nolo  to  sum  up  what  we  are  saying  :   We  have,  etc.    ^  Gr.  upon,    s  Or,  holy  things. 

1.  Such  a  high  priest  as  has  been  described  in  the  preceding  chapter.  To  "  sit  down  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the  heavens  "  is  to  exercise  the  prerogatives  of  Deity.  The  Majesty  of  heaven  is  inconceiv- 
able and  unapproachable.  All  his  movements,  as  appreciable  by  us,  are  the  actions  of  One  sitting  on  the  right 
hand  of  the  throne. 

3.  'Which  the  Lord  pitched.    That  is,  the  Church,  which  is  in  Christ. 

507 


The  eternal  covenant 


HEBREWS,    YIII. 


of  the  gospel. 


3  For  every  high  priest  is  ordained  to  offer  gifts 
and  sacrifices:  wherefore  it  is  of  necessity  that 
this  man  have  somewhat  also  to  offer. 

4  P'or  if  he  were  on  earth,  he  should  not  be  a 
priest,  seeing  that  there  are  priests  that  offer  gifts 
according  to  the  law : 

5  Who  serve  unto  the  example  and  shadow  of 
heavenly  things,  as  Moses  was  admonished  of  God 
when  he  was  about  to  make  the  tabernacle :  for. 
See,  saith  he,  that  thou  make  all  things  according 
to  the  pattern  shewed  to  thee  in  the  mount. 

G  But  now  hath  he  obtained  a  more  excellent 
ministry,  by  how  much  also  he  is  the  mediator  of  a 
better  covenant,  which  was  established  upon  better 
promises. 

7  For  if  that  first  covenant  had  been  faultless, 
then  should  no  place  have  been  sought  for  the 
second. 

8  For  finding  fault  with  them,  he  saith,  Behold, 
the  days  come,  saith  the  Lord,  when  I  will  make  a 
new  covenant  with  the  house  of  Israel  and  with 
the  house  of  Judah: 

9  Not  according  to  the  covenant  that  I  made 
with  their  fathers  in  the  day  when  I  took  them 
by  the  hand  to  lead  them  out  of  the  land  of  Egypt; 
because  they  continued  not  in  my  covenant,  and  I 
regarded  them  not,  saith  the  Lord. 

10  For  this  is  the  covenant  that  I  will  make  with 
the  house  of  Israel  after  those  days,  saith  the  Lord; 
I  will  put  my  laws  into  their  mind,  and  write 
them  in  their  hearts:  and  I  will  be  to  them  a  God, 
and  they  shall  be  to  me  a  people: 

11  And  they  shall  not  teach  every  man  his 
neighbour,  and  every  man  his  brother,  saying. 
Know  the  Lord :  for  all  shall  know  me,  from  the 
least  to  the  greatest. 

12  For  I  will  be  merciful  to  their  unrighteous- 
ness, and  their  sins  and  their  iniquities  will  I 
remember  no  more. 

13  In  that  he  saith,  A  new  covenant,  he  hath 
made  the  first  old.  Now  that  which  decayeth  and 
vvaxeth  old  is  ready  to  vanish  away. 


3  pitched,  not  man.  For  every  high  priest 
is  appointed  to  offer  both  gifts  and  sacri- 
fices: wherefore  it  is  necessary  that  this 
high  priest  also  have  somewhat  to  offer. 

4  Now  if  he  were  on  earth,  he  would  not  be 
a  priest  at  all,  seeing  there  are  those  who 

5  offer  the  gifts  according  to  the  law ;  who 
serve  that  which  is  a  copy  and  shadow  of 
the  heavenly  things,  even  as  Moses  is 
warned  of  God  when  he  is  about  to  ^  make 
the  tabernacle :  for,  See,  saith  he,  that  thou 
make  all  things  according  to  the  pattern 

6  that  was  shewed  thee  in  the  moimt.  But 
now  hath  he  obtained  a  ministry  the 
more  excellent,  by  how  much  also  he  is 
the  mediator  of  a  better  ^  covenant,  which 
hath  been  enacted  upon  better  promises. 

7  For  if  that  first  covenant  had  been  fault- 
less, then  Mould  no  place  have  been  sought 

8  for  a  second.  For  finding  fault  with  them, 
he  saith. 

Behold,  the  days  come,  saith  the  Lord, 
That   I   will   ^  make   a  new  -  covenant 

with  the  house  of  Israel  and  with  the 

house  of  Judah  ; 

9  Not  according  to  the  -  covenant  that  I 

made  with  their  fathers 
In  the  day  that  I  took  them  by  the  hand 

to  lead  them  forth  out  of  the  land  of 

Egypt; 
For  they  continued  not  in  my  -  covenant, 
And   I   regarded  them   not,   saith    the 

Lord. 
For  this  is  the  2  covenant  that  *I  will 

make  Avith  the  house  of  Israel 
After  those  days,  saith  the  Lord; 
I  will  put  my  laws  into  their  mind. 
And  on  their  heart  also  will  1  write 

them: 
And  I  will  be  to  them  a  God, 
And  they  shall  be  to  me  a  people  : 

11  And  they  shall  not  teach  every  man  his 

fellow-citizen. 
And   every   man   his    brother,    saying. 

Know  the  Lord: 
For  all  shall  know  me. 
From  the  least  to  the  greatest  of  them. 

12  For  I  will  be  mercifuUo  their  iniquities, 
And  their   sins  will    I    remember    no 

more. 

13  In  that  he  saith,  A  new  covenant,  he  hath 
made  the  first  old.  But  that  which  is  be- 
coming old  and  Avaxeth  aged  is  nigh  unto 
vanishing  away. 


10 


^  Or,  complete.    -  Or,  testament.    ^  Or.  accomplish.    *  Or.  1  loill  covenant. 


Z.  For.  He  is  a  minister,  etc.,  to  offer  gifts  and  sacrifices ;  for  every  high  priest  is  appointed  to  offer  both  gifts 
and  sacrifices. 

5.  Exod.  25  :  40. 

6.  Mediator  of  si  better  covenant.  Moses  was  mediator  of  a  law-covenant  (whose  object,  liowever,  was 
gracious) ;  but  Jesus  is  Mediator  of  a  promise-covenant,  the  legal  scaffolding  (in  which  Moses  mediated)  being  taken 
down. 

8.  Finding  fault  with  them.  With  Israel  and  Judah.  8-13.  Jer.  31 :  31-34.  A  clear  prophecy  of  a  new 
dispensation,  in  which  grace  would  triumph. 

The  Argument  of  this  Chapter.  —  "  Christ  is  the  perfect  High  Priest,  not  on  earth,  and  of  an  earthly  ritual,  but 
In  heaven,  under  a  new  covenant,  which  has  taken  the  place  of  the  old  covenant." 

508 


The  description  of  the 


HEBREWS,    IX. 


sacrifices  of 


CHAPTER    IX. 


1.  The  description  of 


rites  and  bloody  sacrifices  of  the  law,  11.  far  inferior  to  the  dignity  and  perfection 
the  blood  and  sacrifice  of  Christ, 


1  Then  verily  the  first  covenant  had  also  ordi- 
nances of  divine  service,  and  a  worldly  sanctuary. 

2  For  there  was  a  tabernacle  made;  the  first, 
wherein  uuift  the  candlestick,  and  the  table,  and 
the  shewbread;  which  is  called  the  sanctuary. 

3  And  after  the  second  veil,  the  tabernacle 
which  is  called  the  Holiest  of  all ; 

4  Which  had  the  golden  censer,  and  the  ark  of 
the  covenant  overlaid  round  about  with  gold, 
wherein  toas  the  golden  pot  that  had  manna,  and 
Aaron's  rod  that  budded,  and  the  tables  of  the 
covenant; 

5  And  over  it  the  cherubims  of  glory  shadowing 
the  mercyseat;  of  which  we  cannot  now  speak 
particularly. 

6  Now  when  these  things  were  thus  ordained, 
the  priests  went  always  into  the  first  tabernacle, 
accomplishing  the  service  of  God. 

7  But  into  the  second  u^ent  the  high  priest  alone 
once  every  year,  not  without  blood,  which  he  of- 
fered for  himself,  and  for  the  errors  of  the  people : 

8  The  Holy  Ghost  this  signifying,  that  the  way 
into  the  holiest  of  all  was  not  yet  made  manifest, 
while  as  the  first  tabernacle  was  yet  standing: 

9  Which  icas  a  figure  for  the  time  then  present, 
in  which  were  offered  both  gifts  and  sacrifices, 
that  could  not  make  him  that  did  the  service  per- 
fect, as  pertaining  to  the  conscience ; 

10  Wli'irh  stood  only  in  meats  and  drinks,  and 
divers  washings,  and  carnal  ordinances,  imj)osed 
on  them  until  the  time  of  reformation. 

11  But  Christ  being  come  an  high  priest  of  good 
things  to  come,  by  a  greater  and  more  perfect  tab- 
ernacle, not  made  with  hands,  that  is  to  say,  not 
of  this  building; 


1  Now  even  the  first  covenant  had  ordi- 
nances of  divine  service,  and  its  sanctu- 

2  ary,  a  sanctuary  of  this  world.  For  there 
was  a  tabernacle  prepared,  the  first, 
wherein  ^  loere  the  candlestick,  and  the 
table,    and    ^the    shewbread;     which    is 

3  called  the  Holy  place.  And  after  the  sec- 
ond veil,  the  tabernacle  which  is  called 

4  the  Holy  of  holies ;  having  a  golden  ^ cen- 
ser, and  the  ark  of  the  covenant  overlaid 
round  about  with  gold,  wherein  *  loas  a 
golden  pot  holding  the  manna,  and 
Aaron's  rod  that  budded,  and  the  tables 

5  of  the  covenant ;  and  above  it  cherubim  of 
glory  overshadoAving  ^the  mercy-seat; 
of  which   things   we   cannot  now   speak 

6  severally.  Now  these  things  having  been 
thus  prepared,  the  priests  go  in  continu- 
ally into  the  first  tabernacle,  accomplish- 

7  ing  the  services ;  but  into  the  second  the 
high  priest  alone,  once  in  the  year,  not 
without  blood,  which  he  offereth  for  him- 
self, and  for  the  ''  errors  of  the  people : 

8  the  Holy  Ghost  this  signifying,  that  the 
way  into  the  holy  place  hath  not  yet  been 
made  manifest,  while  as  the  first  taberna- 

9  cle  is  yet  standing ;  which  is  a  parable  for 
the  time  now  present;  according  to  which 
are  offered  both  gifts  and  sacrifices  that 
cannot,  as  touching  the  conscience,  make 

10  the  worshipper  perfect,  beiwj  only  (with 
meats  and  drinks  and  divers  washings) 
carnal  ordinances,  imposed  imtil  a  time 
of  reformation, 

11  But  Christ  having  come  a  high  priest 
of  '  the  good  things  to  come,  through  the 
greater  and  more  perfect  tabernacle,  not 
made  with  hands,  that  is  to  say,  not  of 


1  Or,  are.     ^  (jr.  the  .letting  forth  of  the  loares.    ^  Or,  altar  of  incense.    *  Or,  is.    ^  Gr.  the  propitiatory. 
8  Gr.  ignorances.    '  Some  ancieut  authorities  read  the  good  things  that  are  to  come. 

3.  Read  "  For  a  tabernacle,  to  wit,  the  first,  was  prepared."  In  contrast  to  the  second,  mentioned  in  verse  3,  and 
verse  7.  What  we  call  the  tabernacle  is  here  treated  as  two  tabernacles  (or  tents),  the  outer  and  the  inner;  the 
latter  being  the  "  Holy  of  holies,"  the  veil  dividing  them.    For  the  tabernacle  and  its  furniture,  see  Exod.  25 :  26. 

3.  The  second  veil.     The  lirst  was  at  the  door  of  the  first  tent. 

4.  A  golden  censer.  Some  read  "  the  golden  incense-altar,"  and  consider  it,  although  outside  the  veil,  as  be- 
longing to  the  Holy  of  holies.  Those  who  retain  "  golden  censer"  would  suppose  the  high  priest's  censer  to  be  kept 
there.  If  this  is  the  right  interpretation,  we  may  suppose  that  the  high  priest  could  remove  it,  and  return  it  on  the 
Day  of  Atonement,  the  only  day  in  which  he  could  enter  the  "  Holy  of  holies."  In  removing  it,  he  may  have  drawn 
it  under  the  veil  by  its  chains,  without  himself  entering  the  holiest  place.  We  may  also  suppose  that  the  incense- 
altar  is  not  mentioned,  because  the  censer  sufHciently  touches  the  matter  of  incense  in  the  tabernacle.  A  golden 
pot  holding  the  manna  (E.xod.  16:  .3.3).  This  golden  pot  and  Aaron's  rod  were  not  kept  in  the  ark  after  David's 
day  :  only  the  two  tables  of  stone  were  left  there  (see  1  Kings  8:9).    Aaron's  rod  that  budded.    Num.  17  :  10. 

6.  The  first  tabernacle.     The  outer  sanctuary. 

7.  The  second.  The  Holy  of  holies.  Once  in  the  year.  On  the  Day  of  Atonement,  the  tenth  day  of  Tisri 
(see  Lev.  16).  Errors.  Margin,  "  ignorances."  The  special  sacrifices  were  for  known  sins;  but  the  sacrifices  of  the 
Day  of  Atonement  were  for  the  unknown  sins,  the  depravity  of  our  carnal  nature. 

8.  The  first  tabernacle.  This  must  have  the  same  meaning  as  in  verse  2.  While  the  outer  sancti/art/  existed 
in  which  the  priests  performed  their  service,  there  was  a  parabolic  or  symbolic  teaching  to  the  Israelites  that  their 
dispensation  was  imperfect.  The  new  dispensation  would  come  when  the  veil  would  be  rent,  and  the  Holy  of  holies 
entered  by  the  priests  (all  believers).     That  would  be  the  time  of  reformation  (verse  10). 

11,  13.  Christ's  spiritual  priesthood  and  tabernacle  set  forth  in  opposition  to  the  Jewish  high  priest  and  the 
earthly  tabernacle  just  described.  Through  the  greater  and  more  perfect  tabernacle,  the  spiritual  church, 
with  its  spiritual  services,  entered  in  once  for  all  into  the  holiest  place;  i.e.,  heaven.  Not  of  this  crea- 
tion. Rather,  with  Old  Version,  "  not  of  this  building;  "  i.e.,  not  of  this  earthly  make.  Christ  went  through  the 
earthly  experience  of  service  and  worship,  and,  with  the  passport  of  his  own  sacrificial  blood,  entered  into  heaven  for 
himself  and  all  his  people. 


The  superiority  of 


HEBREWS,    IX. 


Christ's  sacrifice. 


12  Neither  by  the  blood  of  goats  and  calves,  but 
by  his  own  blood  he  entered  in  once  into  the  holy 
place,  having  obtained  eternal  redemption /or  us. 

13  For  if  the  blood  of  bulls  and  of  goats,  and 
the  ashes  of  an  heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  nesh  : 

14  How  much  more  shall  the  blood  of  Christ, 
who  through  the  eternal  Spirit  offered  himself 
without  spot  to  God,  purge  your  conscience  from 
dead  works  to  serve  the  living  God  ? 

15  And  for  this  cause  he  is  the  mediator  of 
the  new^  testament,  that  by  means  of  death,  for  the 
redemption  of  the  transgressions  that  were  under 
the  first  testament,  they  which  are  called  might 
receive  the  promise  of  eternal  inheritance, 

16  For  where  a  testament  is,  there  must  also  of 
necessity  be  the  death  of  the  testator. 

17  For  a  testament  is  of  force  after  men  are 
dead :  otherwise  it  is  of  no  strength  at  all  while 
the  testator  liveth. 

18  Whereupon  neither  the  first  testament  was 
dedicated  without  blood. 

19  For  when  Moses  had  spoken  every  precept 
to  all  the  people  according  to  the  law,  he  took  the 
blood  of  calves  and  of  goats,  with  water,  and  scar- 
let wool,  and  hyssop,  and  sprinkled  both  the  book, 
and  all  the  people, 

20  Saying,  This  is  the  blood  of  the  testament 
which  God  hath  enjoined  imto  you. 

21  Moreover  he  sprinkled  with  blood  both  the 
tabernacle,  and  all  the  vessels  of  the  ministry. 

22  And  almost  all  things  are  by  the  law  purged 
with  blood;  and  without  shedding  of  blood  is  no 
remission. 

23  It  was  therefore  necessary  that  the  patterns 
of  things  in  the  heavens  should  be  purified  with 
these;  but  the  heavenly  things  themselves  with 
better  sacrifices  than  these. 


12  this  creation,  nor  yet  through  the  blood 
of  goats  and  calves,  but  through  his  own 
blood,  entered  in  once  for  all  into  the 
holy  place,   having  obtained   eternal   re- 

13  demption.  For  if  the  blood  of  goats  and 
bulls,  and  the  ashes  of  a  heifer  sprinkling 
them  that  have  been  defiled,  sanctify  unto 

14  the  cleanness  of  the  flesh:  how  much 
more  shall  the  blood  of  Christ,  who 
through  the  eternal  Spirit  offered  himself 
without  blemish  unto  God,  cleanse  ^your 
conscience  from  dead  works  to  serve  the 

15  living  God?  And  for  this  cause  he  is 
the  mediator  of  a  new  -  covenant,  that  a 
death  having  taken  place  for  the  redemp- 
tion of  the  transgressions  that  were  under 
the  first  "^covenant,  they  that  have  been 
called   may  receive  the  promise  of   the 

16  eternal  inheritance.  For  where  a  ^  testa- 
ment is,  there  must  of  necessity^ be  the 

17  death  of  him  that  made  it.  For  a  "-^  testa- 
ment is  of  force  *  where  there  hath  been 
death :   ^  for  doth  it  ever  avail  while  he 

18  that  made  it  liveth  ?  AVherefore  even  the 
first    covenant  hath   not   been   dedicated 

19  without  blood.  For  when  every  com- 
mandment had  been  spoken  by  Moses 
unto  all  the  people  according  to  the  law, 
he  took  the  blood  of  the  calves  and  the 
goats,  with  water  and  scarlet  wool  and 
hyssop,  and  sprinkled  both  the  book  it- 

20  self,  and  all  the  people,  saying.  This  is  the 
blood  of  the  ^  covenant  which  God  com- 

21  manded  to  yoti-ward.  Moreover  the  tab- 
ernacle and  all  the  vessels  of  tlie  ministry 
he    sprinkled    in    like   manner   with   the 

22  blood.  And  according  to  the  law,  I  may 
almost  say,  all  things  are  cleansed  with 
blood,  and  apart  from  shedding  of  blood 
there  is  no  remission. 

23  It  was  necessary  therefore  that  the  cop- 
ies of  the  things  in  the  heavens  should  be 
cleansed   with   these;    but   the   heavenly 


Many  ancient  authorities  read  o 
brought. 


2  The  Greelj  word  here  used  signifies  both  covenant  and  testameMt.    ^  Gr.  be 
Gr.  over  the  dead.    ^  Or,  for  it  doth  never  .  .  .  liveth. 


13.  Exod.  16:  3,  5,  Num.  19:  5-9.  13,  14.  I'ho  argument  is,  "  how  much  more  effectual  is  the  thing  signified 
in  its  action,  than  the  sign  in  its  symbolic  sphere!  "  The  sign  is  imperfect,  even  in  its  own  sphere.  The  thing  signi- 
fied is  perfect. 

15.  For  this  cause.  Christ  has  to  mediate  a  new  covenant,  for  the  first  covenant  did  not  provide  for  trans- 
gressions except  rituaUy.    So  Christ's  redemption  through  death  is  what  the  old  covenant  loolved  forward  to. 

16,  17.  These  verses  explain  why  Christ  had  to  die.  To  bring  in  the  notion  of  a  testament  here,  after  the  word 
SiaBriKT)  has  throughout  the  context  been  used  as  covenant,  is  unwarrantable.  Moreover,  the  reasoning  is  absurd,  thus, 
"Christ's  blood  had  to  be  shed  to  establish  the  new  coveuanl,  because  a  man'/i  teHturnent  is  of  no  validity  till  he 
dies  !  !  !  "  If  we  consider  that  the  rhetorical  writer  of  the  P^pistle  had  a  Latin  form  in  mind,  we  may  read  the  Greek 
with  perfect  sense  and  fitness,  preserving  every  word  in  its  legitimate  meaning.  The  Latin  would  be  thus ;  "  Vbi 
etiim  pactum  est,  mortem  necesse  est  diici  a  pactore.  Pactum  enitn  super  mortua  confirmatum  est;  quia  nunquam 
valet,  dum  vivunt,  pactor."  The  English  would  be,  "  For  where  there  is  a  covenant,  there  must  also  of  necessity  be 
introduced  a  (ieath  by  the  covenant-maker;  for  a  covenant  is  confirmed  upon  dead  victims,  since  the  covenant-maker 
has  no  power  while  they  live."  The  harshness  is  in  the  Greek  having  6  Siadenevo^  immediately  follow  irj,  and  yet 
agree  with  laxvei-,  two  words  off.  But  that  harshness,  especially  as  seen  through  Latin  eyes  (as  above),  is  nothing 
compared  to  the  harshness  and  utter  confusion  of  the  argument  produced  by  changing  the  meaning  of  SiaOriKr). 

18.  "Wherefore  even  the  first  covenant  hath  not  been  dedicated  without  blood.  This  could  have 
no  meaning  unless  the  word  5ia9>;icij  in  the  last  two  verses  is  rendered  "  covenant." 

19.  Exod.  24  :  6-H. 

22.  No  remission.  No  ritual  remission.  The  writer  shows  that  blood  had  to  be  shed  to  complete  a  covenant. 
The  ritual  covenant  had  the  blood  of  bulls  and  goats  shed,  and  so  the  benefits  of  the  covenant  were  enjoyed  by  the 
offerers.  The  spiritual  covenant  has  the  blood  of  Christ  shed  (wherein  was  his  moral  suffering),  and  so  the  benefits 
of  the  spiritual  covenant  are  enjoyed  by  believers.  All  covenants  were  ratified  by  the  death  of  victims.  The 
whole  relation  of  God  to  the  Jews  being  a  covenant  relation,  the  blood  sprinkled  on  every  article  in  the  sanctuary, 
and  on  the  worshippers,  was  this  ratifying  covenant-blood.  The  fundamental  idea  was  God's  satisfaction  with 
sin  punished,  the  victim  representing  the  reception  of  the  stroke  of  holy  justice.  After  siich  satisfaction,  God  and 
the  sinner  are  friends. 

23.  Copies  which  were  signs  or  tokens  to  man  of  the  heavenly  things.    That  is  the  force  of  the  Greek  word. 

610 


The  weakness  of 


HEBREWS 


the  law  sacrifices. 


24  For  Christ  is  not  entered  into  tlie  lioly  places 
made  with  hands,  ivhich  are  the  figures  of  the 
true;  but  into  heaven  itself,  now  to  appear  in 
the  presence  of  God  for  us : 

25  Xor  yet  that  he  should  offer  himself  often, 
as  the  high  priest  entereth  into  the  holy  place 
every  year  with  blood  of  others ; 

26  For  then  must  he  often  have  suffered  since 
the  foundation  of  the  world :  but  now  once  in  the 
end  of  the  world  hath  he  appeared  to  put  away 
sin  by  the  sacrifice  of  himself. 

27  And  as  it  is  appointed  unto  men  once  to  die, 
but  after  this  the  judgment : 

28  So  Christ  was  once  offered  to  bear  the  sins 
of  many;  and  vmto  them  that  look  for  him  shall 
he  appear  the  second  time  without  sin  unto  salva- 
tion. 


things   themselves  with   better  sacrifices 

24  than  these.  For  Christ  entered  not  into 
a  holy  place  made  with  hands,  like  in 
pattern  to  the  true;  but  into  heaven  itself, 
now  to  appear  before  the  face  of  God  for 

25  us :  nor  yet  that  he  should  offer  himself 
often;  as  the  high  priest  entereth  into  the 
holy  place  year  by  year  with  blood  not  his 

26  own ;  else  must  he  often  have  suffered 
since  the  foundation  of  the  world:  but 
now  once  at  the  ^  end  of  the  ages  hath  he 
been  manifested  to  put  away  sin  -^  by  the 

27  sacrifice  of  himself.  And  inasmuch  as  it 
is  ^  appointed  unto  men  once  to  die,  and 

28  after  this  coincth  judgement;  so  Christ 
also,  having  been  once  offered  to  bear  the 
sins  of  many,  shall  appear  a  second  time, 
apart  from  sin,  to  them  that  wait  for  him, 
imto  salvation. 


Or,  consummation.    ^  Or,  by  his  sacrifice.    ^  Gr.  laid  up  fo\ 


24.  A  holy  place.    A  holiest  place. 

35.  Nor  has  he  entered  heaveu  in  order  to  offer  himself  often,  etc.  Holy  place.  Holiest  place,  or  Holy  of 
holies. 

37,  38.  First  death,  then  judgment.    So,  first,  Christ  to  save  from  death,  and  then  Christ  to  perfect  the  salvation. 

The  Argument  of  this  Chapter.  — ''In  the  tabernacle  of  the  old  covenant  was  the  Holy  of  holies,  where  the  high 
priest  only  appeared,  and  he  only  once  a  year;  which  fact  foretolseued  the  incomplete  character  of  the  old  dispensa- 
tion. The  new  covenant  is  complete  :  and  into  the  Holy  of  holies,  even  heaven,  Christ  has  entered  permanently  in 
our  behalf;  his  death  having  been  the  means  and  pledge  of  this  new  covenant." 


CHAPTER    X. 


The  weakness  of  the  law  sacrifices.     10.     The  sacrifice  of  Christ's  body  once  offered,  14.  for  ever  hath  taken 
away  sins.     19.  An  exhortation  to  hold  fast  the  faith,  with  patience  and  thanksgiving. 


1  FoK  the  law  having  a  shadow  of  good  things 
to  come,  and  not  the  very  image  of  the  things,  can 
never  with  those  sacrifices  which  they  offered  year 
by  year  continually  make  the  comers  thereunto 
perfect. 

2  For  then  would  they  not  have  ceased  to  be 
oflfered  ?  because  that  the  worshippers  once  purged 
shovdd  have  had  no  more  conscience  of  sins. 

3  But  in  those  sacrifices  there  is  a  remembrance 
again  )iiade  of  sins  every  year. 

4  For  it  is  not  possible  that  the  blood  of  bulls 
and  of  goats  should  take  away  sins. 

5  Wherefore  wiien  he  cometh  into  the  world,  he 
saitli,  Sacrifice  and  offering  thou  wouldest  not,  but 
a  body  hast  thou  prepared  me : 

6  In  burnt  offerings  and  sacrifices  for  sin  thou 
hast  had  no  pleasure. 

7  Then  said  I,  Lo,  I  come  (in  the  volume  of  the 
'look  it  is  written  of  me, )  to  do  thy  will,  O  God. 


1  Fob  the  law  having  a  shadow  of  the 
good  thinrjs  to  come,  not  the  very  image 
of  the  things,  ^  they  can  never  with  the 
same  sacrifices  year  by  year,  which  they 
offer  continually,  make  perfect  them  that 

2  draw  nigh.  Else  would  they  not  have 
ceased  to  be  offered,  because  the  worship- 
pers, having  been  once  cleansed,  would 
have  had  no   more   conscience   of  sins  ? 

3  But  in  those  sacrifices  there  is  a  remem- 

4  brance  made  of  sins  year  by  year.  For  it 
is  impossible  that  the  blood  of  bulls  and 

5  goats  should  take  away  sins.  Wherefore 
when  he  cometh  into  the  world,  he  saith. 

Sacrifice  and  offering  thou  wouldest  not. 
But  a  body  didst  thou  prepare  for  me ; 

6  In  whole  burnt  offerings  and  sacrifices 

for  sin  thou  hadst  no  pleasure : 

7  Then  said  I,  Lo,  I  am  come 

(In  the  roll  of  the  book  it  is  written  of 

me) 
To  do  thy  will,  O  God. 


1  Some  ancient  authorities  read  it  < 


1 .  Not  the  very  image  or  object  from  which  the  shadow  is  cast.  Make  perfect.  Complete  the  work  of 
their  salvation. 

3.  Year  by  year.  The  Day  of  Atonement  is  specially  referred  to,  coming  only  once  a  year.  Hence  the  "  bulls 
and  goats"  are  mentioned, and  not  lambs;  because  reference  is  had  to  the  distinctive  sin-offerings  of  that  solemn  day. 

5-7.  Quoted  from  Ps.  -10:  6-8.  When  a  sacred  writer  in  the  New  Testament  quotes  from  the  Old,  he  generally 
quotes  the  Septuagiut,  or  Greek  version,  made  about  two  centuries  before  Christ,  and  very  generally  used  among  the 
Jews  in  connection  with  their  Aramaic  Targuras  ;  the  old  Hebrew  being  no  longer  a  spoken  language.  In  some  places 
the  Septuagint  differs  materially  from  the  Hebrew  (as  here,  in  the  words,  "  a  body  didst  thou  prepare  for  me,"  where 
the  Hebrew  has  "  ears  hast  thou  digged  for  me  ") ;  but  in  such  cases,  so  long  as  the  alteration  from  the  Hebrew  does 

511 


The  sufficiency  of 


HEBREWS,    X. 


Christ's  sacrifice. 


8  Above  when  he  said,  Sacrifice  and  offering  and 
burnt  offerings  and  offering  for  sin  tlioii  wouldest 
not,  neither  hadst  pleasure  tht'rehi;  which  are 
offered  by  the  law ; 

9  Then  said  he,  Lo,  I  come  to  do  thy  will,  O 
God.  He  taketh  away  the  first,  that  he  may  es- 
tablish the  second. 

10  By  the  which  will  we  are  sanctified  through 
the  offering  of  the  body  of  Jesus  Christ  once  for 
all. 

11  And  every  priest  standeth  daily  ministering 
and  offering  oftentimes  the  same  sacrifices,  which 
can  never  take  away  sins : 

12  But  this  man,  after  he  had  offered  one  sacri- 
fice for  sins  for  ever,  sat  down  on  the  right  hand 
of  God; 

13  From  henceforth  expecting  till  his  enemies  be 
made  his  footstool. 

14  For  by  one  offering  he  hath  perfected  for  ever 
them  that  are  sanctified. 

15  Whereof  the  Holy  Ghost  also  is  a  witness  to 
us:  for  after  that  he  had  said  before, 

16  This  is  the  covenant  that  I  will  make  with 
them  after  those  days,  saith  the  Lord,  I  will  put 
my  laws  into  their  hearts,  and  in  their  minds  will 
I  write  them ; 

17  And  their  sins  and  iniquities  will  I  remember 
no  more. 

18  Xow  where  remission  of  these  is,  there  is  no 
more  offering  for  sin. 

19  Having  therefore,  brethren,  boldness  to  enter 
into  the  holiest  by  the  blood  of  Jesus, 

20  By  a  new  and  living  way,  which  he  hath 
consecrated  for  us,  through  the  veil,  that  is  to  say, 
his  flesh ; 

21  And  having  an  high  priest  over  the  house  of 
God; 

22  Let  us  draw  near  with  a  true  heart  in  full 
assurance  of  faith,  having  our  hearts  sprinkled 
from  an  evil  conscience,  and  our  bodies  washed 
with  pure  water. 

2S  Let  us  hold  fast  the  profession  of  our  faith 
without  wavering;  (for  he  is  faithful  that  prom- 
ised ; ) 

24  And  let  us  consider  one  another  to  provoke 
unto  love  and  to  good  works : 


8  Saying  above.  Sacrifices  and  offerings  and 
whole  burnt  offerings  and  sacrifla'S  for 
sin  thou  wouldest  not,  neither  hadst 
pleasure  therein    (the  which   are  offered 

9  according  to  the  law),  then  hath  he  said, 
Lo,  I  am  come  to  do  thy  will.  He  taketh 
away  the  first,  that  he  may  establish  the 

10  second.  ^  By  which  will  we  have  been 
sanctified  through  the  offering  of  the  body 

11  of  Jesus  Christ  once  foi-  all.  And  every 
~  priest  indeed  standeth  day  by  day  minis- 
tering and  offering  oftentimes  the  same 
sacrifices,  the  which  can  never  take  away 

12  sins:  but  he,  when  he  had  offered  one 
sacrifice  for  ^  sins  for  ever,  sat  down  on 

1.3  the  right  hand  of  God  ;  from  henceforth 
expecting  till   his   enemies  be  made   the 

14  footstool  of  his  feet.  For  by  one  offering 
he  hath  perfected  for  ever  them  that  are 

15  sanctified.  And  the  Holy  Ghost  also  bear- 
eth  witness  to  us:  for  after  he  hath  said, 

16  This  is  the  ■*  covenant  that  ^  I  will  make 

with  them 
After  those  days,  saith  the  Lord; 
I  will  put  my  laws  on  their  heart, 
And  upon  their  mind  also  will  I  write 

them ; 
then  saith  he, 

17  And  their  sins  and  their  iniquities  will 

1  remember  no  more. 

18  Now  where  remission  of  these  is,  there  is 
no  more  offering  for  sin. 

19  Having  therefore,  brethren,  boldness  to 
enter  into  the  holy  place  by  the  blood  of 

20  Jesus,  by  the  way  which  he  dedicated  for 
us,   a  new  and  living  w^ay,  through  the 

21  veil,  that  is  to  say,  his  flesh ;  and  having 

22  a  great  priest  over  the  house  of  God ;  let 
us  draw  near  with  a  true  heart  in  *>  fulness 
of  faith,  having  our  hearts  sprinkled  from 
an  evil  '^  conscience,  and  our  body  washed 

23  with  pure  water :  let  us  hold  fast  the  con- 
fession of  our  hope  that  it  waver  not ;  for 

24  he  is  faithful  that  promised:  and  let  us 
consider  one  another  to  provoke  unto  love 

25  and  good  works  ;  not  forsaking  the  assem- 


»  Or,  In.  2  Some  ancient  authorities  read  high  priest.  '  Or,  ains,  for  ever  sat  down,  etc.  *  Or,  testament. 
6  Gr.  Iicill  covetiant.  «  Or,  full  assurance.  '  Or,  conscience :  and  having  our  body  washed  with  pure  icater, 
let  us  hold  fast. 

not  affect  the  main  truth  for  which  the  passage  is  quoted,  the  quotation  is  justifiable.  The  writer  could  not  enter  into 
a  special  criticism  of  tlie  passage  without  directing  attention  away  from  his  argument.  It  was  enough  that  the  pas- 
sage contained  the  truth  in  its  general  purport.  The  fortieth  psalm  is  a  Messianic  psalm,  representing  Christ  humili- 
ated and  suffering,  as  he  identifies  himself  with  his  people. 

8.  Here  (as  in  verses  5  and  6)  the  four  styles  of  offering  are  given,  —  "  sacrifices  "  (peace-offerings),  "  offerings  " 
(meat-offerings—  unbloody  gifts),  "  whole  burnt-offerings  "  (burnt-offerings),  and  "  sacrifices  forsin  "  (sin-offerings). 
They  represent  the  whole  typical  sacrificial  system,  which  was  to  be  done  away  in  Christ,  the  Antitype. 

10.  The  sanctification  of  the  soul  is  through  the  sacrificial  death  ("  offering  ")  of  Christ;  because  through  it  is 
the  sinner  justified,  and  so  can  become  the  residence  of  the  Holy  Ghost. 

13.  Sat  down  on  the  right  hand  of  God.    See  on  chap.  8 :  1. 

13.  For  the  quotation,  see  Ps.  110:  1. 

14.  Perfected.    See  on  verse  1. 
16.  Jer.  31 :  33,  .34. 

19.  The  holy  place.    Rather,  "  the  holiest  place." 

20.  Christ's  flesh  had  to  be  rent  before  man  could  enter  heaven.  Hence,  the  veil,  which  divided  the  holiest  place 
from  the  outer  sanctuary,  aptly  represented  the  flesh,  or  earthly  life,  of  Jesus,  the  rending  of  which  gave  entrance 
for  all  God's  priests  into  the  holiest  (for  all  believers  into  heaven). 

33.  The  way  is  opened,  the  great  High  Priest  is  our  Friend  and  Mediator ;  so  let  us  come  to  God's  throne,  the  mercy- 
seat  (see  chap.  4:  16)  in  full  confidence.  And  our  body  washed  with  pure  water.  Not  to  be  literally  under- 
stood. The  figure  is  that  of  a  priest,  first  sprinkled  with  the  blood  at  the  brazen  altar,  and  then  washed  at  the  laver, 
entering  into  the  Holy  of  holies,  through  the  outer  sanctuary  and  rent  veil.  The  translation  of  the  figure,  then,  is  the 
Christian  believer,  justified  and  ««)K'</;i!f(?,  entering  into  full  communion  with  God  through  Jesus  Christ.  There  is 
no  allusion  whatever  to  baptism,  except  as  baptism  is  another  figurative  rite,  as  was  the  use  of  the  laver  (see  iu  Ps. 
24 ;  4,  aud  Job  17  :  9,  how  "  clean  hands  "  stand  for  a  holg  life). 

612 


An  exhortation  to 


HEBREWS,    X. 


hold  fast  the  faith. 


25  Not  forsaking  the  assembling  of  ourselves 
together,  as  the  manner  of  some  in  ;  but  exhorting 
one  another :  and  so  much  the  more,  as  ye  see  the 
day  approaching. 

26  For  if  we  sin  wilfully  after  that  we  have  re- 
ceived the  knowledge  of  the  truth,  there  remain- 
eth  no  more  sacrifice  for  sins, 

27  But  a  certain  fearful  looking  for  of  judgment 
and  fiery  indignation,  which  shall  devour  the  ad- 
versaries. 

28  He  that  despised  Moses'  law  died  without 
mercy  under  two  or  three  witnesses : 

29  Of  how  nuich  sorer  punishment,  suppose  ye, 
shall  he  be  thought  worthy,  who  hath  trodden 
under  foot  the  Son  of  God,  and  hath  counted  the 
blood  of  the  covenant,  wherewith  he  was  sancti- 
fied, an  unholy  thing,  and  hath  done  despite  unto 
the  Spirit  of  grace  ? 

80  For  we  know  him  that  hath  said.  Vengeance 
helonget/i  unto  me,  I  will  recompense,  saith  the 
Lord.  And  again,  The  Lord  shall  judge  his 
people. 

31  It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God. 

32  But  call  to  remembrance  the  former  days,  in 
which,  after  ye  were  illuminated,  ye  endured  a 
great  fight  of  afflictions ; 

33  Partly,  whilst  ye  were  made  a  gazingstock 
both  by  reproaches  and  afflictions;  and  partly, 
whilst  ye  became  companions  of  them  that  were  so 
used. 

34  For  ye  had  compassion  of  me  in  my  bonds, 
and  took  joyfully  the  spoiling  of  your  goods, 
knowing  in  yourselves  that  ye  have  in  heaven  a 
better  and  an  enduring  substance. 

3-5  Cast  not  away  therefore  your  confidence, 
which  hath  great  recompence  of  reward. 

36  For  ye  have  need  of  patience,  that,  after  ye 
have  done  the  will  of  God,  ye  might  receive  the 
promise. 

37  For  yet  a  little  while,  and  he  that  shall  come 
will  come,  and  will  not  tarry. 

38  Now  the  just  shall  live  by  faith:  but  if  any 
man  draw  back,  my  soul  shall  have  no  pleasure  in 
him. 

39  But  we  are  not  of  them  who  draw  back  unto 
perdition;  but  of  them  that  believe  to  the  saving 
of  the  soul. 


bling  of  ourselves  together,  as  the  custom 
of  some  is.  but  exhorting  one  another; 
and  so  much  the  more,  as  ye  see  the  day 
drawing  nigh. 

26  For  if  we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there 

27  remaineth  no  more  a  sacrifice  for  sins,  but 
a  certain  fearful  expectation  of  judgement, 
and  a  ^  fierceness  of  fire  which  shall  devour 

28  the  adversaries.  A  man  that  hath  set  at 
nought  Moses'  law  dieth  without  compas- 
sion on  the  word  of  two  or  three  witnesses : 

29  of  how  much  sorer  punishment,  think  ye, 
sliall  he  be  judged  worthy,  who  hath 
trodden  under  foot  the  Son  of  God,  and 
hath  counted  the  blood  of  the  covenant, 
wherewith  he  was  sanctified,  '^  an  unholy 
thing,    and   hath  done   despite   unto  the 

30  Spirit  of  grace  ?  For  we  know  him  that 
said,  Vengeance  belongeth  unto  me,  1  will 
recompense.     And  again.  The  Lord  shall 

31  judge  his  people.  It  is  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God. 

32  But  call  to  remembrance  the  fonner 
days,  in  which,  after  ye  were  enlightened, 
ye  endured  a  great  conflict  of  sufferings ; 

33  partly,  being  made  a  gazingstock  both  by 
reproaches  and  afflictions ;  and  partly,  be- 
coming partakers  with  them  that  were  so 

34  used.  For  ye  both  had  compassion  on 
them  that  were  in  bonds,  and  took  joyfully 
the  spoiling  of  your  possessions,  knowing 
3  that  *  ye  yom-selves  have  a  better  posses- 

35  sion  and  an  abiding  one.  Cast  not  away 
therefore  your  boldness,  which  hath  great 

36  recompense  of  reward.  For  ye  have  need 
of  patience,  that,  having  done  the  will  of 
God,  ye  may  receive  the  promise. 

37  For  yet  a  very  little  while, 

He  that  cometh  shall  come,  and  shall 
not  tarry. 

38  But  ^my  righteous  one  shall  live  by 

faith: 
And  if  he  shrink  back,  my  soul  hath  no 
pleasure  in  him. 

39  But  we  are  not  ^  of  them  that  shrink  back 
unto  perdition;  but  of  them, that  have 
faith  unto  the  '  saving  of  the  soul. 


1  Or,  Jealousy.  -  Gr.  a  commo7i  thing.  »  Or,  that  ye  have  your  own  selves  for  a  better  possession.  *  Some- 
ancient  authorities  read  ye  have  for  yourselves  a  better  possession.  ^  Some  ancient  authorities  read  the  righteous 
one.    c  Qrx.  of  shrinking  back  .  .  .  but  of  faith.    '  Or,  gaining. 

35.  Exhorting  one  another.  Engaging  in  mutual  exhortations  to  stimulate  and  encourage  Christian  faith. 
The  day  of  Christ's  coming,  in  any  of  its  several  applications. 

26.  After  —  we  have  received  the  knowledge  of  the  truth.  The  knowledge  here  is  the  thorough  knowl- 
edge which  reaches  the  conscience  (en-iYi'too-ts).  When  the  truth,  thus  touching  the  inner  soul,  is  rejected,  there 
can  be  no  salvation,  but  only  judgment,  for  the  sinner. 

29.  The  man,  thus  rejecting  the  grace  of  God  in  Christ,  treads  under  foot  the  Son  of  God  (despises  Christ), 
counts  the  blood  of  the  covenant,  in  which  he  had  a  formal  status,  unholy  (makes  sacred  things  profane),  and  does 
despite  to,  or  insults,  the  gracious  Spirit  (rejects  the  .converting  and  sanctifying  power). 

30.  Deut.  .32  :  35,  36. 

34.  Spoiling.    Robbery. 

36.  Ye  may  receive  (or,  "  bring  along  with  you  ")  the  promise.  That  is,  that  ye  may  enjoy  the  fulfilment 
of  the  promise.    The  promise  is  that  of  eternal  blessedness  in  the  Messiah,  the  same  as  that  made  to  Abraham. 

37.  38.  Hab.  2  :  3,  4. 

The  Argument  of  this  Chapter.  — "The  incomplete  character  of  the  old  ritual  is  seen  in  the  repetition  of  the 
sacrifices;  for  the  law  only  foreshadowed  Christ,  in  whom  sacrifices  end,  and  by  whose  sacrifice  all  sin  is  forever 
remitted  to  those  who  put  their  trust  in  him.     Let  us,  then,  hold  fast  our  confidence  of  hope  and  faith." 

513 


What  faith 


HEBREWS,    XL 


The  fruits  of  faith. 


CHAPTER   XI. 


1.  What  faith  is.     6.  Without  faith  we  cannot  please  God. 

time. 

1  XoAV  faitli  is  the  substance  of  things  hoped 
for,  the  evidence  of  things  not  seen. 

2  For  by  it  the  elders  obtained  a  good  report. 

8  Through  faith  we  understand  that  the  worlds 
were  framed  by  the  word  of  God,  so  that  things 
which  are  seen  were  not  made  of  things  which  do 
appear. 

4  By  faith  Abel  offered  unto  God  a  more  excel- 
lent sacrifice  than  Cain,  by  which  he  obtained  wit- 
ness that  he  was  righteous,  God  testifying  of  his 
gifts:  and  by  it  he  being  dead  yet  speaketh. 

5  By  faith  Enoch  M'as  translated  that  he  should 
not  see  death;  and  was  not  found,  because  God 
had  translated  him:  for  before  his  translation  he 
had  this  testimony,  that  he  pleased  God. 

6  But  without  faith  it  /.s  impossible  to  please 
him  :  for  he  that  cometh  to  God  must  believe  that 
he  is,  and  that  he  is  a  rewarder  of  them  that  dili- 
gently seek  him. 

7  By  faith  Xoah,  being  warned  of  God  of  things 
not  seen  as  yet,  moved  with  fear,  prepared  an  ark 
to  the  saving  of  his  house;  by  the  which  he  con- 
demned the  world,  and  became  heir  of  the  right- 
eousness which  is  by  faith. 

8  By  faith  Abraham,  when  he  was  called  to  go 
out  into  a  place  which  he  should  after  receive  for 
an  inheritance,  obeyed;  and  he  went  out,  not 
knowing  whither  he  went. 

9  By  faith  he  sojourned  in  the  land  of  promise, 
as  in  a  strange  country,  dwelling  in  tabernacles 
with  Isaac  and  Jacob,  the  heirs  with  him  of  the 
same  promise : 

10  For  he  looked  for  a  city  which  hath  founda- 
tions, whose  builder  and  maker  is  God. 

11  Through  faith  also  Sara  herself  received 
strength  to  conceive  seed,  and  was  delivered  of  a 
child  when  she  was  past  age,  because  sTie  judged 
him  faithful  who  had  promised. 

12  Therefore  sprang  there  even  of  one,  and  him 
as  good  as  daad,  .so  many  as  the  stars  of  the  sky  in 
multitude,  and  as  the  sand  which  is  by  the  sea 
shore  innumerable. 


7.  The  worthy  fruits  thereof  in  the  fathers  of  old 

1  Xow  faith  is  Uhe  assurance  of  things 
hoped   for,   the   '^proving  of    things  not 

2  seen.     For  therein  the  elders  had  witness 
:j  borne  to  them.     By  faith  we  understand 

that  the  ^  worlds  have  been  framed  by  the 
word  of  God,  so  that  ^hat  is  seen  hath 
not  been  made  out  of   things  which  do 

4  appear.  By  faith  Abel  offered  unto  God 
a  more  excellent  sacrifice  than  Cain, 
through  which  he  had  Avitness  borne  to 
him  that  he  was  righteous.  •*  God  bearing 
witness  ^in  respect  of  his  gifts:  and 
through  it   he  being  dead  yet  speaketho 

5  By  faith  Enoch  was  translated  that  he 
should  not  see  death;  and  he  was  not 
found,  because  God  translated  him:  for 
before  his  translation  he  hath  had  witness 
borne  to  him  that  he  had  been  well-pleas- 

6  ing  unto  God :  and  without  faith  it  is  im- 
possible to  be  well-pleasing  vnto  him  :  for 
lie  that  cometh  to  God  must  believe  that 
he  is,  and  tJiat  he  is  a  i-ewarder  of  them 

7  that  seek  after  him.  By  faith  Noah, 
being  warned  of  God  concerning  things 
not  seen  as  yet,  moved  with  godly  fear, 
prepared  an  ark  to  the  saving  of  his 
house;  through  which  he  condemned  the 
world,  and  became  heir  of  the  righteous- 

8  ness  which  is  according  to  faith.  By  faith 
Abraham,  when  he  was  called,  obeyed  to 
go  out  unto  a  place  which  he  was  to  re- 
ceive for  an  inheritance:  and  he  went  out, 

9  not  knowing  Avhither  he  went.  By  faith 
he  became  a  sojourner'  in  the  land  of 
promise,  as  in  a  land  not  his  own,  ^dwell- 
ing in  tents,  with  Isaac  and  Jacob,  the 

10  heirs  with  him  of  the  same  promise :  for 
he  looked  for  the  city  which  hath  the 
foundations,  whose  "  builder  and  maker  is 

11  God.  By  faith  even  Sarah  herself  received 
power  to  conceive  seed  Mhen  she  was  past 
age,  since  she  counted  him  faithful  who 

12  had  promised :  wherefore  also  there  sprang 
of  one,  and  him  as  good  as  dead,  so  many 
as  the  stars  of  heaven  in  nmltitude,  and 


'  Or,  the  giving  substance  to.    ^  Or,  tent.    ^  Gr.  ages.    *  The  Greek  text  in  this  clause  is  somewhat  uncertain. 
5  Or,  orer  his  gifts.    '  Or,  having  taken  up  his  abode  171  tents.    '  Or,  architect. 

1.  The  assurance.  Or,  "  confidence,"  as  the  word  is  translated  in  chap.  3 :  li,  and  in  2  Cor.  9  :  4,  and  11 :  17. 
The  proving.  Or,  "  conviction,"  as  the  verb  is  translated  in  Tit.  1 :  9.  This  long  episode  on  faith  springs  from 
the  quotation  from  Ilabakkuk  in  chap.  10 :  3S.  The  glorious  promises  are  to  be  expected  by  a  firm  faith.  The  right- 
eous man  orders  his  whole  life  on  this  principle.  Examples  of  such  lives  are  now  given,  after  the  definition  of  faith 
in  this  verse. 

2.  The  elders,  or,  as  we  should  saj',  "  the  ancients,"  referring  to  the  godly  of  the  old  church. 

3.  Notice  the  negative  statement.  Read,  "  By  faith  we  understand  that  the  ages  were  prepared  by  the  word  of 
God,  BO  that  the  thing  which  Is  being  seen  has  received  its  being  not  from  things  which  are  appearing."  Ifature  did 
not  produce  nature. 

4.  A  more  excellent  sacrifice.  Rather,  "  a  sacrifice  of  more  meaning."  Literally,  "  a  more  sacrifice." 
It  had  in  it  the  Messianic  thought,  the  suffering  of  a  substitute.  God  bearing  witness.  Trobably  by  sending 
fire  from  heaven  to  consume  the  siicrifice.     Tlirongh  it.     Through  this  faith  (see  Gen.  4:  4). 

5.  Before  his  translation  he  hath  had  witness  borne.  Some  miraculous  testimony  borne  to  sur- 
vivors.    For  Enoch,  see  Gen.  5  :  24. 

7.  By  faith  Noah.     See  Gen.  6:9. 

8.  By  faith  Abraham.     Gen.  12:4. 

9.  Witli  Isaac  and  Jacob.  It  may  be  contemporaneously.  It  probably,  however,  is  Intended  consecutively 
(Gen.  12:  7). 

10.  The  city  which  hath  the  foundations.    The  only  enduring  home;  I.e.,  heaven. 

11.  By  faith  even  Sarah  herself  (Gen.  21:  2),  although  she  at  first  lacked  faith,  and  laughed  at  God's 
promise  (Gen.  18:  12). 


The  nature  of 


HEBREWS,    XL 


faith  illustrated. 


13  These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off,  and 
were  persuaded  of  tliem,  and  embraced  them,  and 
confessed  that  they  were  strangers  and  pilgrims 
on  the  earth. 

14  For  they  that  say  such  things  declare  plainly 
that  they  seek  a  country. 

15  And  truly,  if  they  had  been  mindful  of  that 
count)-!/  from  whence  they  came  out,  they  might 
have  had  opportunity  to  have  returned. 

10  But  now  they  desire  a  better  country,  that  is, 
an  heavenly:  wherefore  God  is  not  ashamed  to  be 
called  their  God:  for  he  hath  prepared  for  them  a 
city. 

IT  By  faith  Abraham,  when  he  was  tried,  offered 
up  Isaac:  and  he  that  had  received  the  promises 
offered  up  his  only  begotten  son, 

18  Of  whom  it  was  said,  That  in  Isaac  shall  thy 
seed  be  called : 

19  Accounting  that  God  loas  able  to  raise  him 
up,  even  from  the  dead;  from  whence  also  he  re- 
ceived him  in  a  figure. 

20  By  faith  Isaac  blessed  Jacob  and  Esau  con- 
cerning things  to  come. 

21  By  faith  Jacob,  when  he  was  a  dying,  blessed 
both  the  sons  of  Joseph;  and  worshipped,  leaning 
upon  the  top  of  his  staff. 

22  By  faith  Joseph,  when  he  died,  made  men- 
tion of  the  departing  of  the  children  of  Israel;  and 
gave  commandment  concerning  his  bones. 

2;j  By  faith  Moses,  when  he  was  born,  was  hid 
thi'ee  months  of  his  parents,  because  they  saw  he 
was  a  proper  child;  and  they  were  not  afraid  of 
the  king's  commandment. 

24  By  faith  Moses,  when  he  w^as  come  to  years, 
refused  to  be  called  the  son  of  Pharaoh's  daughter; 

2.5  Choosing  rather  to  suffer  affliction  with  the 
people  of  God,  than  to  enjoy  the  pleasures  of  sin 
for  a  season ; 

26  Esteeming  the  reproach  of  Christ  greater 
riches  than  the  treasures  in  Egypt:  for  he  had 
respect  unto  the  recompence  of  the  reward. 

27  By  faith  he  forsook  Egypt,  not  fearing  the 
wrath  of  the  king:  for  he  endured,  as  seeing  him 
who  is  invisible. 

28  Through  faith  he  kept  the  passover,  and  the 
sprinkling  of  blood,  lest  he  that  destroyed  the 
firstborn  should  touch  them. 

29  By  faith  they  passed  through  the  Red  sea  as 
by  dry  land :  which  the  Egyptians  assaying  to  do 
were  drowned. 

30  By  faith  the  walls  of  Jericho  fell  down,  after 
they  were  compassed  about  seven  days. 


as    the    sand,  which  is  by  the  seashore, 
innumerable. 

13  These  all  died  ^  in  faith,  not  having  re- 
ceived the  promises,  but  having  seen  them 
and  greeted  them  from  afar,  and  having 
confessed   that   they  were   strangers   and 

14  pilgrims  on  the  earth.  For  they  that  say 
such  things  make  it  manifest  that  they 
are  seeking  after  a  country  of  their  own. 

15  And  if  indeed  they  had  been  mindful  of 
that  country  from  which  they  went  out, 
they  would   have  had  opportunity  to  re- 

16  turn.  But  now  they  desire  a  better  coun- 
try, that  is,  a  heavenly:  wherefore  God  is 
not  ashamed  of  them,  to  be  called  their 
God:  for  he  hath  prepared  for  them  a 
city. 

17  By  faith  Abraham,  being  tried,  ^  offered 
up  Isaac :  yea,  he  that  had  gladly  received 
the    promises   was   offering  up   his   only 

18  begotten  son;  even  he'^to  whom  it  was 
said,  In   Isaac   shall  thy  seed  be  called: 

19  accounting  that  God  is  able  to  raise  up, 
even  from  the  dead ;  from  whence  he  did 

20  also  in  a  parable  receive  him  back.  By 
faith  Isaac  blessed  Jacob  and  Esau,  even 

21  concerning  things  to  come.  By  faith 
Jacob,  when  he  was  a  dying,  blessed  each 
of  the  sons  of  Joseph;  and  worshipped, 

22  leaning  upon  the  top  of  his  staff.  By  faith 
Joseph,  when  his  end  was  nigh,  made 
mention  of  the  departure  of  the  cliildren 
of   Israel;    and  gave  commandment  con- 

23  cerning  his  bones.  By  faith  Moses,  when 
he  was  born,  was  hid  three  months  by  his 
pai'ents,  because  they  saw  he  was  a  goodly 
child;   and  they  were  not  afraid  of  the 

24  king's  commandment.  By  faith  Moses, 
when  he  was  grown  up,  refused  to  be 
called   the   son    of    Pharaoh's   daughter; 

25  choosing  rather  to  be  evil  intreated  with 
the  people   of    God,   than  to  enjoy  the 

26  pleasures  of  sin  for  a  season ;  accounting 
the  reproach  of  *  Christ  greater  riches 
than  the  treasures  of  Egypt:  for  he  looked 

27  unto  the  recompense  of  reward.  By  faith 
he  forsook  Egypt,  not  fearing  the  wrath 
of  the  king:  for  he  endured,  as  seeing  him 

28  who  is  invisible.  By  faith  he  ^  kept  the 
passover,  and  the  sprinkling  of  the  blood, 
that  the  destroyer  of  the  firstborn  should 

29  not  touch  them.  By  faith  they  passed 
through  the  Red  sea  as  by  dry  land :  which 


Gr.  according  to.    ^  Gr.  hath  offered  up.    ^  Or,  of.    *  Or,  the  Christ.    ^  Or,  instituted.    Gr.  hath  made. 


13.  Not  having:  received  the  promises.    Not  having  carried  the  promises  with  them.    That  is,  not  having 
enjoyed  the  tilings  promised. 

16.  A  city.    See  verse  10. 

17.  Gen.  22  :  2.    Offered  up,  as  far  as  his  faith  was  concerned. 

18.  Gen.  21 :  12. 

19.  In  a  parable.    In  an  enacted  parable,  or  typical  representation.    He  received  him  from  the  lead,  as  far 
as  the  type  demanded  the  action.    "  In  a  parable,"  is  harsh;  but  "  in  a  figure,"  is  wrong. 

30.  Gen.  27  :  28,  39. 

31.  Gen.  48:  5,  9. 

32.  Gen.  50  :  24.    Departure.    Gr.,  "  Exodus." 

33.  Exod.  2  :  2. 

34.  Exod.  2  :  10-15. 

36.  The  reproach   of  Christ.      The  reproach  connected  with  the  Messianic  hope.     Recompense   of 
reward.     See  chap.  2 :  2. 

37.  Exod.  12:41. 

38.  Exod.  12:21. 

39.  Exod.  14:  13. 


515 


The  natnre  of 


HEBREWS,    XL 


faith  illastTated. 


31  By  faith  the  harlot  Rahab  perished  not  with 
them  that  believed  not,  when  she  had  received  the 
spies  with  peace. 

32  And  what  shall  I  more  say  ?  for  the  time 
would  fail  me  to  tell  of  Gedeon,  and  0/ Barak,  and 
of  .Samson,  and  0/  Jt'])hthae;  of  David  also,  and 
Samufl,  and  y/the  prophets: 

33  Who  through  faith  subdued  kingdoms, 
wrought  righteousness,  obtained  promises,  stopped 
the  mouths  of  lions, 

34  Quenched  the  violence  of  fire,  escaped  the 
edge  of  the  sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens. 

35  Women  received  their  dead  raised  to  life 
again:  and  others  were  tortured,  not  accepting 
deliverance;  that  they  might  obtain  a  better  resur- 
rection : 

S6  And  others  had  trial  of  cruel  mockings  and 
scourgings,  yea,  moreover  of  bonds  and  imprison- 
ment: 

37  They  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword:  they 
wandered  about  in  sheepskins  and  goatskins; 
being  destitute,  afflicted,  tormented; 

38  ( Of  whom  the  world  was  not  worthy : )  they 
wandered  in  deserts,  and  t/t  mountains,  and  in 
dens  and  caves  of  the  earth. 

39  And  these  all,  having  obtained  a  good  -report 
through  faith,  received  not  the  promise: 

40  God  having  provided  some  better  thing  for 
us,  that  they  without  us  should  not  be  made 
perfect. 


the  Egyptians  assaying  to  do  were  swal- 

30  lowed  up.  By  faith  the  walls  of  Jericho 
fell  down,  after  they  had  been  compassed 

31  about  for  seven  days.  B;^  faith  Kahab 
the  harlot  perished  not  with  them  that 
were    disobedient,    having    received    the 

32  spies  with  peace.  And  what  shall  I  more 
say  ?  for  the  time  will  fail  me  if  I  tell  of 
Gideon,    Barak,   Samson,    Jephthah  :    of 

33  David  and  Samuel  and  the  proiihets :  who 
through  faith  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stoj^jx^d 

.34  the  mouths  of  lions,  quenched  the  power 
of  fire,  escaped  the  edge  of  the  sword, 
from  weakness  were  made  strong,  waxed 
mighty  in  war,  turned  to  flight  armies  of 

35  aliens.  Women  received  their  dead  by  a 
resurrection:  and  others  were  Uortured, 
not  accepting  ^ their  deliverance;  that 
they  might  obtain  a  better  resiu-rection : 

36  and  others  had  trial  of  mockings  and 
scourgings,  yea,  moreover  of  bonds  and 

37  imprisonment :  they  were  stoned,  they 
were  sawn  asunder,  they  were  tempted, 
they  were  slain  with  the  sword:  they  went 
about  in  sheepskins,  in  goatskins:   being 

38  destitute,  afflicted,  evil  intreated|of  wlioin 
the  world  was  not  worthy),  waiidfring  in 
deserts  and  mountains  and  caves,  and  the 

39  holes  of  the  earth.  And  these  all,  having 
had  witness  borne  to  them  through  their 

40  faith,  received  not  the  promise,  God  hav- 
ing ^  provided  some  better  thing  concern- 
ing us,  that  apart  from  us  they  should  not 
be  made  perfect. 


Or,  heuten  to  death.    ^  Gr.  the  redemj>tion.    ^  Or,  foreseen. 


30.  Josh.  6  :  20. 

31.  Josh.  6:  25,  and  2:  1. 

32.  Judg.  6  :  11 ;  4  :  6;  KJ :  24 ;  n  :  1 ;  2  Sam.  2:4;  1  Sam.  3  :  20.  The  prcBence  of  Samson's  name  in  this  list  has 
made  many  doubt  if  the  faith  here  illustrated  can  be  a  saving  faith.  Perhaps  the  true  iolutiou  is  in  considering  the 
faith  to  be  the  confidence  in  what  God  says  in  any  particular  instance,  not  thus  being  necessarily  a  saving  faith. 
Most  of  the  examples,  however,  would  naturally  be  of  those  who  were  humble  servants  of  God ;  while,  perhaps, 
both  Samson  and  Jephthah  are  noted  as  simply  believing  God  in  certain  earthly  emergencies,  and  there  having  signal 
deliverances.  Certainly  the  faith  described  in  verse  3  is  not  a  saving  faith.  Saving  faith  is  personal  reliance  on 
God's  grace  for  the  soul's  salvation ;  and  this  faith  always  works  by  love  (Gal.  5 :  6),  in  a  godly  life. 

3,1.  By  a  resurrection.  That  is,  by  a  recovery  from  the  very  article  of  death;  so  that  it  was  virtually  a 
resurrection  from  the  dead. 

37.  They  were  sawn  asunder,  they  were  tempted.  There  are  many  various  readings  here.  It  is  a  case 
where  internal  evidence  is  better  than  external.  Probably  the  words  should  read,  "they  were  sawn  asunder,  they 
were  burned." 

39.  Keceived  not  the  promise.    See  chap.  10  :  36,  and  chap.  11:13. 

40.  Should  not  be  made  perfect.  Should  not  comi)lete  the  family  of  faith.  The  "  better  thing,"  provided 
concerning  us,  is  the  incarnate  Son  of  God. 


The  Argument  of  this  Chapter.  — "The  Scriptures  are  full  of  examples  of  faith,  to  encourage  us,  especially 
when  wu  note  that  we  stand  amid  greater  light  than  did  the  Fathers." 

516 


An  exhortation  to 


HEBREWS,    XII. 


constant  faith. 


CHAPTER    XII. 


1,  An  exhortation  to  constant  faith,  patience,  and  godliness, 

the  old. 

1  Wherefore  seeing  we  also  are  compassed 
about  with  so  great  a  cloud  of  witnesses,  let  us 
lay  aside  every  weight,  and  the  sin  which  doth  so 
easily  beset  its,  and  let  us  run  with  patience  the 
race  that  is  set  before  us, 

2  Looking  unto  Jesus  the  author  and  finisher  of 
our  faith;  who  for  the  joy  that  was  set  before  him 
endured  the  cross,  despising  the  shame,  and  is  set 
down  at  the  right  hand  of  the  throne  of  God. 

3  For  consider  him  that  endured  such  contra- 
diction of  sinners  against  himself,  lest  ye  be 
wearied  and  faint  in  your  minds. 

4  Ye  have  not  yet  resisted  unto  blood,  striving 
against  sin. 

5  And  ye  have  forgotten  the  exhortation  which 
speaketh  unto  you  as  unto  children,  My  son,  de- 
spise not  thou  "the  chastening  of  the  Lord,  nor 
faint  when  thou  art  rebuked  of  him : 

6  For  whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth. 

I  If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons ;  for  what  son  is  he  whom  the 
father  chasteneth  not  ? 

8  But  if  ye  be  without  chastisement,  whereof 
all  are  partakers,  then  are  ye  bastards,  and  not 
sons. 

9  Furthermore  we  have  had  fathers  of  our  flesh 
which  corrected  vs,  and  we  gave  theia  reverence : 
shall  we  not  nuich  rather  be  in  subjection  imto 
the  Father  of  spirits,  and  live  ? 

10  For  they  verily  for  a  few  days  chastened  its 
after  their  own  pleasure;  but  he  for  our  profit, 
that  loe  might  be  jjartakers  of  his  holiness. 

II  Xow  no  chastening  for  the  present  seemeth 
to  be  joyous,  but  grievous:  nevertheless  afterward 
it  yieldeth  the  peaceable  fruit  of  righteousness 
unto  them  which  are  exercised  thereby. 

12  "\Mierefore  lift  up  the  hands  which  hang 
down,  and  the  feeble  knees; 

13  And  make  straight  paths  for  your  feet,  lest 
that  which  is  lame  be  turned  out  of  the  way;  but 
let  it  i-ather  be  healed. 


22.  A  commendation  of  the  new  testament 


1  Therefore  let  us  also,  seeing  we  are 
compassed  about  with  so  great  a  cloud  of 
witnesses,  lay  aside  ^  every  weight,  and 
the  sin  which  ^doth  so  easily  beset  us, 
and  let  us  run  with  patience  the  race  that 

2  is  set  before  us,  looking  unto  Jesus  the 
^author  and  perfecter  of  our  faith,  who 
for  the  joy  that  was  set  before  him  endured 
the  cross,  despising  shame,  and  hath  sat 
down  at  the  right  hand  of  the  throne  of 

3  God.  For  consider  him  that  hath  endured 
such  gainsaying  of  sinners  against  *  them- 
selves, that  ye  wax  not  weary,  fainting  in 

4  your  souls.    Ye  have  not  yet  resisted  unto 

5  blood,  striving  against  sin:  and  ye  have 
forgotten  the  exhortation,  which  reason- 
eth  with  you  as  with  sons. 

My  son,  regard  not  lightly  the  chasten- 
ing of  the  Lord, 

Nor'faint  when  thou  art  reproved  of 
him ; 

6  For  whom  the  Lord  loveth  he  chasten- 

eth. 
And  scourgeth  every  son  whom  he  re- 
ceiveth. 

7  ^It  is  for  chastening  that  ye  endure;  God 
dealeth  with  you  as  with  sons ;  for  what 
son  is  there  whom  his  father  chasteneth 

8  not  ?  But  if  ye  are  without  chastening, 
whereof    all  have   been   made  partakers, 

9  then  are  ye  bastards,  and  not  sons.  Fur- 
thermore, we  had  the  fathers  of  our  flesh 
to  chasten  us,  and  we  gave  them  rever- 
ence :  shall  we  not  much  rather  be  in  svib- 
jection  unto  the  Father  of  *>  spirits,  and 

10  live?  For  they  verily  for  a  few  days 
chastened  ns  as  seemed  good  to  them;  but 
he  for  our  profit,  that  uie  may  be  partakers 

11  of  his  holiness.  All  chastening  seemeth 
for  the  present  to  be  not  joyous,  but 
grievous:  yet  afterward  it  yieldeth  peace- 
able fruit  unto  them  that  have  been  ex- 
ercised thereby,   even  the  fruit  of  right- 

12  eousness.  Wherefore  ''lift  up  the  hands 
that  hang  down,  and  the  palsied  knees; 

13  and  make  straight  paths  for  your  feet, 
that  that  which  is  lame  be  not  ^turned 
out  of  the  way,  but  rather  be  healed. 


1  Or,  all  mmbratice.  ^  Or,  doth  closely  cling  to  us.  Or,  is  admired  of  many.  »  Or,  captain.  *  Many  authorities, 
some  ancient,  read  himself.  ^  Or,  Endure  unto  chastening.  «  Or,  our  spiHts.  '  Gr.  make  straight.  *  Or, 
jntt  out  of  joint. 

1.  So  great  a  cloud  of  witnesses.  As  those  just  enumerated.  Those  that  have  passed  out  of  our  sight 
have  sight  of  us.  The  word  "compassed"  shows  that  the  word  "witnesses"  does  not  mean  "witnesses  to  the 
truth,"  but  means  "  witnesses  of  our  running."  Lay  aside  every  weight.  The  figure  of  a  runner  at  the  games. 
The  sin  which  doth  so  easily  beset  us.  One  of  the  "  weights."  Literally,  the  "  well-slood-around  sin."  It 
is  the  sin  around  which  many  stand  to  admire.     Hence  we  are  confirmed  in  it. 

3.  Jesus,  who  begins  and  completes  in  us  the  life  of  faith,  was  himself  an  example  of  faith. 

3.  Gainsaying  of  sinners  against  themselves.  That  is,  to  their  own  injury.  The  other  reading  is  better 
("  against  himself  "),  and  equally  supported.     It  is  more  in  accordance  with  the  argument. 

5,  6.  Prov.  3  :  11,  12. 

8.  AVhereof  all  true  children  have  been  made  partakers.  The  "all"  refers  to  the  "every  6on  "  of 
verse  6. 

9.  Furthermore.  A  new  argument.  The  first  was,  "God  dealeth  with  us  (in  chastisement)  as  his  sons." 
The  second  is,  "  God's  chastening  is  for  a  far  higher  end  than  the  chastening  of  an  earthly  parent,  which  we  acknowl- 
edge to  be  good."     And  live.     And  have  the  true  life,  found  in  being  partakers  of  his  holiness. 

12,  13.  Taken  from  Isa.  35  : 3,  and  Prov.  4 :  26,  27.    An  exhortation  to  courage  and  circumspection. 

517 


The  privileges 


HEBREWS,    XII. 


of  the  gospel. 


14  Follow  peace  with  all  7nen,  and  holiness, 
without  which  no  man  shall  see  the  Lord : 

15  Looking  diligently  lest  anj'  man  fail  of  the 
grace  of  God;  lest  any" root  of  bitterness  spring- 
ing up  trouble  you,  and  thereby  many  be  detiled ; 

16  Lest  there  be  any  fornicator,  or  profane  per- 
son, as  Esau,  who  for  one  morsel  of  meat  sold  his 
birthright. 

17  For  ye  know  how  that  afterward,  when  he 
would  have  inherited  the  blessing,  he  was  rejected: 
for  he  found  no  place  of  repentance,  though  he 
sought  it  carefully  with  tears. 

18  For  ye  are  not  come  unto  the  mount  that 
might  be  touched,  and  that  burned  with  fire,  nor 
mito  blackness,  and  darkness,  and  tempest. 

It)  And  the  sound  of  a  trumpet,  and  the  voice 
of  words ;  which  voice  they  that  heard  intreated 
that  the  word  should  not  be  spoken  to  them  any 
more : 

20  (For  they  could  not  endure  that  which  was 
connnanded,  And  if  so  much  as  a  beast  touch  the 
mountain,  it  shall  be  stoned,  or  thrust  through 
with  a  dart: 

21  And  so  terrible  was  the  sight,  that  Moses 
said,  I  exceedingly  fear  and  quake:) 

22  But  ye  are  come  unto  mount  Sion,  and  unto 
the  city  of  the  living  God,  the  heavenly  Jerusalem, 
and  to  an  innumerable  company  of  angels, 

23  To  the  general  assembly  and  church  of  the 
firstborn,  which  are  written  in  heaven,  and  to  God 
the  .Judge  of  all,  and  to  the  spirits  of  just  men 
made  perfect, 

24  And  to  Jesus  the  mediator  of  the  new  cove- 
nant, and  to  the  blood  of  sprinkling,  that  speaketh 
better  things  than  that  of  Abel. 

25  See  that  ye  refuse  not  him  that  speaketh.  For 
if  they  escaped  not  who  refused  him  tljat  spake 
on  earth,  much  more  shall  not  we  escape,  if  we 
turn  away  from  him  that  speaketh  from  heaven : 

20  Whose  voice  then  shook  the  earth :  but  now 
he  hath  promised,  saying,  Yet  once  more  I  shake 
not  the  earth  only,  but  also  heaven. 


14  Follow  after  peace  with  all  men,  and 
the  sanctification  without  which  no  man 

15  shall  see  the  Lord :  looking  carefully  i  lest 
tliere  be  any  man  that  -  falleth  short  of 
the  grace  of  God ;  lest  any  root  of  bitter- 
ness springing  up  trouble  you,  and  thereby 

16  the  many  be  defiled;  ^lest  there  be  any 
fornicator,  or  profane  person,  as  Esau, 
who. for  one  mess  of  meat  sold  his  own 

17  birthright.  For  ye  know  that  even  when 
he  afterward  desired  to  inherit  the  bless- 
ing, he  was  rejected  (for  he  foimd  no  place 
of  repentance),  though  he  sought  it  dili- 
gently with  tears. 

18  For  ye  are  not  come  unto  ^  a  mount  that 
might  be  touched,  and  that  burned  with 
fire,  and  unto   blackness,  and  darkness, 

19  and  tempest,  and  the  sound  of  a  trumpet, 
and  the  voice  of  words;  which  voice  they 
that  heard  intreated  that  no  word  more 

20  should  be  spoken  unto  them:  for  they 
could  not  endure  that  which  was  enjoined. 
If  even  a  beast  touch  the  mountain,  it 

21  shall  be  stoned ;  and  so  fearful  was  the 
appearance,  that  Moses  said,  I  exceedingly 

22  fear  and  quake:  but  ye  are  come  unto 
mount  Zion,  and  unto  the  city  of  the  liv- 
ing God,  the  heavenly  Jerusalem,  ■*  and  to 

23  ^  innumerable  hosts  of  angels,  to  the  gen- 
eral assembly  and  church  of  the  firstborn 
who  are  enrolled  in  heaven,  and  to  God 
the  Judge  of  all,  and  to  the  spirits  of  just 

24  men  made  perfect,  and  to  Jesus  the  medi- 
ator of  a  new  "^  covenant,  and  to  the  blood 
of  sprinkling  that  speaketh  better  "than 

25  that  of  Abel.  See  that  ye  refuse  not  him 
that  speaketh.  For  if  they  escaped  not, 
when  they  refused  him  that  warned  tJiem 
on  earth,  much  more  shall  not  we  escape, 
who  turn  away  from  him  ^  that  wavneth 

26  from  heaven :  whose  voice  then  shook  the 
earth:  but  now  he  hath  promised,  saying, 
Yet  once  more  will  I  make  to  tremble  not 

27  the  earth  only,  but  also  the  heaven.    And 


Or,  whether.  -  Or,  fttlleth  back  from.  ^  Or,  a  palpable  and  kindled  fire.  *  Ox,  and  to  innumerable  hosts,  the 
general  assembly  of  angels,  and  the  church,  etc.  ^  Gr.  myriads  of  angels.  *  Or,  testament.  '  Or,  than  Abel. 
"  Or,  that  is  from  heaven. 


14.  Particulars  of  this  circumspection.    Peace  with  men,  and  holiness  toward  God,  are  closely  united. 

15.  Falling  behind  in  grace  will  allow  the  bitterness  of  sin  to  spring  up.  The  allusion  is  to  Deut.  29 ;  18,  where 
apostasy  is  referred  to. 

16.  Esau  sold  spiritual  privileges  for  sensual  gratification.     So  act  the  fornicator  and  profane  person. 

17.  Read  without  the  parenthesis,  "for  he  found  no  place  of  repentance  in  his  father  Isaac,  though 
he  sought  it  (the  repentance)  diligently  with  tears." 

18.  The  margin  is  evidently  right  here.  There  is  no  word  for  "  mount"  in  the  best  MSS.,  and  to  insert  it  from 
verse  '22  is  very  harsh.  "  Ye  are  not  come  to  a  palpable  (material)  and  kindled  fire,  etc.,  but  (verse  22)  ye  are  come 
unto  Mount  Zion."  Of  course  Mount  Sinai  is  intended  (see  verse  20).  Blackness,  and  darkness.  There  seems 
to  be  no  difference  in  the  meaning  of  the  Greek  words.    The  repetition  of  the  idea  in  different  words  is  intensive. 

80.  Exod.  19  :  13. 

21.  These  words  of  Moses  are  nowhere  found  in  the  Old  Testament.    They  are  probably  from  a  true  tradition. 

22.  Mount  Zion.  Figuratively  used  for  the  Christian  Church,  the  Zion  of  prophecy.  The  city  of  the  liv- 
ing Ood.  Compare  1  Tim.  3: 15.  The  heavenly  Jerusalem.  In  distinction  from  the  earthly  and  material  city. 
Innumerable  hosts  of  angels  watching  over  the  Church  (see  Matt.  18  :  10 ;  Heb.  "1:14;  1  Cor.  11 :  10 ;  Rev.  1 :  20) . 

23.  General  assembly.  Gr.,  panegyrix.  A  grand  gathering  together  of  all  who  are  of  one  blood,  the  name 
given  to  the  great  Greek  assemblies  at  Ells,  etc.,  here  given  to  Christ's  Church.  The  spirits  of  just  men  made 
perfect.     The  spirits  of  the  perfected  just  are  watching  the  Church  and  its  interests. 

24.  Blood  of  sprinkling.  In  allusion  to  the  sprinkling  of  the  sacrificial  blood  on  the  unclean  in  tlie  Mosaic 
ritual.  Abel's  blood  called  for  vengeance  (Gen.  4:10).  That  was  natural  justice.  Christ's  blood  calls  for  peace. 
This  is  supernatural  mercy. 

25.  Him  that  speaketh.  God,  who  speaks  in  the  gospel  of  his  Son.  Him  that  warned  them.  Rather, 
"  him  that  gave  the  divine  responses  to  them;  "  i.e.,  Moses.  From  him  that  warneth  from  heaven.  Rather, 
Trom  him  that  is  from  heaven;  "  i.e.,  Christ. 

2«.  Then.  At  the  Sinai  revelations.  The  quotation  is  from  llaggai  2:6.  The  prophecy  is  of  Messiah's  eternal 
kingdom  in  comparison  with  the  temporary  structure  of  the  Jewish  ritual  ("  the  things  that  are  shaken  "). 

518 


Divers  admonitions,  as  to 


HEBREWS,    XIIL 


ctarity,  to  honest  life,  etc. 


27  And  this  wo)v7,  Yet  once  more,  signifietli  the 
removing  of  those  things  that  are  shaken,  as  of 
tilings  that  are  made,  that  those  things  which  can- 
not be  shaken  may  remain. 

28  AYherefore  we  receiving  a  kingdom  which 
cannot  be  moved,  let  us  have  grace,  whereby  we 
may  serve  God  acceptably  with  reverence  and  godly 
fear : 

29  For  our  God  is  a  consuming  fire. 


this  word,  Yet  once  more,  signifietli  the 
removing  of  those  things  that  are  shaken, 
as  of  things  that  have  been  made,  that 
those  things  which  are  not  shaken  may 

28  remain.  Wherefore,  receiving  a  kingdom 
that  cannot  be  shaken,  let  us  have  ^  grace, 
whereby  we  may  offer  service  well-pleas- 

29  ing  to  God  with  '^  reverence  and  awe :  for 
our  God  is  a  consuming  fire. 


'  Or,  thankfulness.    ^  Or,  godly  fear. 


29.  Our  God  is  a  cousuuiiug  fire.    Reason  for  the  "  reverence  and  awe."    The  allusion  is  to  Deut.  4 ;  2i. 

The  Argument  of  this  Chapter.  —  '^  So  let  us  be  encouraged  in  our  Christian  course  by  these  examples  and  wit- 
nesses, and  by  the  example  of  Christ  himself,  remembering,  that,  as  God's  dear  children,  we  must  suffer  chastisement, 
which  shall  have  a  happy  result.  For  we  are  no  longer  under  the  law,  but  under  the  gospel,  which,  with  greater 
privileges,  also  imposes  greater  responsibilities." 


CHAPTER    XIII. 


1,  Divers  admonitions,  as  to  charity,  4.  to  honest  life,  5.  to  avoid  covetonsness,  7.  to  regard  God's  preachers, 
9.  to  take  heed  of  strange  doctrines,  10.  to  confess  Christ,  16,  to  give  alms,  17.  to  obey  governors,  18.  to 
pray  for  the  apostle.     20,  The  conclusion. 


1  Let  brotherly  love  continue. 

2  Be  not  forgetful  to  entertain  strangers:  for 
thereby  some  have  entertained  angels  unawares. 

3  Remember  them  that  are  in  bonds,  as  bound 
with  them;  and  them  which  suffer  advei'sity,  as 
being  yourselves  also  in  the  body. 

4  Marriage  is  honourable  in  all,  and  the  bed 
undefiled :  but  whoremongers  and  adulterers  God 
will  judge. 

5  Let  your  conversation  be  withoitt  covetons- 
ness ;  and  he  content  with  such  things  as  ye  have : 
for  he  hath  said,  I  will  never  leave  thee,  nor  for- 
sake thee. 

6  So  that  we  may  boldly  say.  The  Lord  is  my 
helper,  and  I  will  not  fear  what  man  shall  do  unto 
me. 

7  Remember  them  which  have  the  rule  over 
you,  who  have  spoken  unto  you  the  word  of  God : 
whose  faith  follow,  considering  the  end  of  their 
conversation. 

8  Jesus  Christ  the  same  yesterday,  and  to  day, 
and  for  ever. 

9  Be  not  carried  about  with  divers  and  strange 
doctrines.  For  it  is  a  good  thing  that  the  heart  be 
established  with  grace;  not  with  meats,  which 
have  not  profited  them  that  have  been  occupied 
therein. 

10  We  have  an  altar,  whereof  they  have  no 
right  to  eat  which  serve  the  tabernacle. 

11  For  the  bodies  of  those  beasts,  whose  blood 
is  brought  into  the  sanctuary  by  the  high  priest 
for  sin,  are  burned  without  the  camp. 

12  Wherefore  Jesus  also,  that  he  might  sanctify 
the  people  with  his  own  blood,  suffered  without 
the  gate. 

13  Let  us  go  forth  therefore  unto  him  without 
the  camp,  bearing  his  reproach. 


1  Let   love    of    the    brethren    continue. 

2  Forget  not  to  shew  love  unto  strangers: 
for  thereby  some  have  entertained  angels 

3  unawares.  Remember  them  that  are  in 
bonds,  as  bound  with  them ;  them  that  are 
evil  intreated,  as  being  yourselves  also  in 

4  the  body.  Let  marriage  he  had  in  honour 
among  all,  and  let  the  bed  he  undefiled: 
for   fornicators   and   adulterers   God  will 

5  judge.  1  Be  ye  free  from  the  love  of 
money;  content  with  such  things  as  ye 
have:  for  himself  hath  said,  I  will  in  no 
wise  fail  thee,  neither  will  I  in  any  wise 

6  forsake  thee.  So  that  with  good  courage 
we  say. 

The  Lord  is  my  helper;  I  will  not  fear: 
What  shall  man  do  unto  me  ? 

7  Remember  them  that  had  the  rule  over 
you,  which  spake  unto  you  the  M'ord  of 
God;   and  considering  the  issue  of  their 

8  2  life,  imitate  their  faith.  Jesus  Christ 
is  the  same  yesterday  and  to-day,  ijea,  and 

9  ^  for  ever.  Be  not  carried  away  by  divers 
and  strange  teachings :  for  it  is  good  that 
the  heart  be  stablished  by  grace;  not  by 
meats,  wherein  they  that  ■*  occupied  tliem- 

10  selves  were  not  profited.  We  have  an 
altar,  whereof  they  have  no  right  to  eat 

11  which  serve  the  tabernacle.  For  the 
bodies  of  those  beasts,  whose  blood  is 
brought  into  the  holy  place  ^  by  the  high 
priest  as  an  offering  for  sin,  are  burned 

12  without  the  camp.  Wherefore  Jesus  also, 
that  he  might  sanctify  the  people  through 
his  own  blood,  suffered  without  the  gate. 

13  Let  us  therefore  go  forth  unto  him  with- 

14  out  the  camp,  bearing  his  reproach.    For 


Gr.  Let  your  turn  of  mind  be  free.    2  Gr.  manner  of  life.    ^  Gr.  xmto  the  ages.    *  Gr.  walked.    ^  Gr.  through. 


5.  Josh.  1 :5.    What  God  says  to  Joshua,  he  says  to  every  believer,  mutatis  mutandis.    He  treats  all  believers 
in  the  same  way. 

6.  Ps.  118  : 6. 

8,  9.  Connect  these  two  verses :  Jesus  Christ  is  always  the  same,  therefore  be  not  carried  away  by  divers  teach- 
ings. 

10-13.  The  Jewish  ritual  prescribed  that  the  bodies  of  the  bullock  and  goat,  whose  blood  was  carried  by  the 

519 


Paul  eonclndetli 


HEBREWS,    XIII. 


with  salutations. 


14  For  here  have  we  no  continuing  city,  but  we 
seelc  one  to  come. 

15  By  him  therefore  let  us  offer  the  sacrifice  of 
praise  to  God  continually,  that  is,  the  fruit  of  our 
lips  giving  thanks  to  his  name. 

16  But  to  do  good  and  to  communicate  forget 
not:  for  with  such  sacrifices  God  is  well  pleased. 

17  Obey  them  that  have  the  rule  over  you,  and 
submit  yourselves:  for  they  watch  for  your  souls, 
as  they  that  must  give  account,  that  they  may  do 
it  with  joy.  and  not  with  grief:  for  that  is  un- 
profitable for  you. 

18  Pray  for  us:  for  we  trust  we  have  a  good 
conscience,  in  all  things  willing  to  live  honestly. 

10  But  I  beseech  you  the  rather  to  do  this,  that 
I  may  be  restored  to  you  the  sooner. 

20  Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  Shep- 
herd of  the  sheep,  through  the  blood  of  the  ever- 
lasting covenant, 

21  Make  you  perfect  in  every  good  work  to  do 
his  will,  working  in  you  that  which  is  wellpleasing 
in  his  sight,  through  Jesus  Christ;  to  whom  be 
glory  for  ever  and  ever.     Amen. 

22  And  I  beseech  you,  brethren,  suffer  the  word 
of  exhortation:  for  I  have  written  a  letter  unto 
you  in  few  words. 

23  Know  ye  that  our  brother  Timothy  is  set  at 
liberty ;  with  whom,  if  he  come  shortly,  I  will  see 
you. 

24  Salute  all  them  that  have  the  rule  over  you, 
and  all  the  saints.     They  of  Italy  salute  you. 

25  Grace  be  with  you  all.     Amen. 

TT  Written  to  the  Hebrews  from  Italy  by  Timothy. 


we  have  not  here  an  abiding  city,  but  we 
seek    after   tlie    <-iiy   which    is   to  come. 

15  Through  him  i  then  let  us  offer  up  a  sac- 
rifice of  praise  to  God  continually,  that  is, 
the  fruit  of  lips  which  make  confession  to 

16  his  name.  But  to  do  good  and  to  commu- 
nicate forget  not:  for  with  such  sacrifices 

17  God  is  well  pleased.  Obey  them  that  have 
the  rule  over  you,  and  submit  to  them: 
for  they  watch  in  behalf  of  your  souls,  as 
they  that  shall  give  account;  that  they 
may  do  this  with  joy,  and  not  with  -  grief: 
for  this  vjere  unprofitable  for  you. 

18  Pray  for  us:  for  we  are  persuaded  that 
we  have  a  good  conscience,  desiring  to 

19  live  honestly  in  all  tlnngs.  And  I  exhort 
you  the  more  exceedingly  to  do  this,  that 
I  may  be  restored  to  you  the  sooner. 

20  Now  the  God  of  peace,  who  brought 
again  from  the  dead  tlie  great  shepherd  of 
the  sheep  ^  with  the  blood  of  the  eternal 

21  covenant,  even  our  Lord  Jesus,  make  you 
perfect  in  every  good  *  thing  to  do  his  will, 
working  in  ^us  that  which  is  well-pleas- 
ing in  his  sight,  through  Jesus  Christ;  to 
whom  be  the  glory  ''for  ever  and  ever. 
Amen. 

22  But  I  exhort  you,  brethren,  bear  with 
the  word  of  exhortation :  for  I  have  Avritten 

23  unto  you  in  few  words.  Know  ye  that 
our  brother  Timothy  hath  been  set  at  lib- 
erty; with  whom,  if  he  come  shortly,  I 
will  see  you. 

24  Salute  all  them  that  have  the  rule  over 
you,  and  all  the  saints.  They  of  Italy 
salute  you. 

25  Grace  be  with  you  all.     Amen. 


1  Some  ancient  authorities  omit  then.    ^  Gr.  groaning.    '  Or,  by.    Gr.  in.    *  Many  ancient  authorities  read  icork. 
6  Many  ancient  authorities  read  you.    '  Gr.  unto  the  ages  of  the  ages. 

high  priest  into  the  Holy  of  holies,  should  be  carried  out  of  the  camp  as  unclean,  and  there  burned.  Those  bodies 
represented  Christ,  whose  blood  opened  heaven.  So,  as  long  as  the  Jews  held  on  to  their  ritual,  they  had  no  right  to 
eat  from  an  altar,  which  was  with  Jesus  outside,  and  considered  unclean.  The  ritual  in  this  had  a  prophecy  of  its 
own  temporary  and  incomplete  character. 

14.  AVe  have  not  here  (in  the  ritual)  an  abiding:  city,  but  we  seek  the  city  to  come,  — the  pure  church  in 
itB  full  Messianic  knowledge  and  ultimate  glory. 

15.  Sacrifice  of  praise.    Like  the  Jewish  peace-offering  used  as  a  thank-offering  (Lev.  7:12).    It  was  the 
sacrifice  that  expressed  the  joy  at  the  results  of  atonement. 


The  Argument  of  this  Chapter.  —  "Act  with  love,  courtesy,  sympathy,  purity,  contentment,  and  regard  for  your 
superiors.  Be  not  disturbed  by  ritualists;  for  Christ  is  our  only  sacrificial  victim,  of  whom  the  ritualists  cannot 
partake.    Only  act  with  Christian  love  and  propriety." 


THE   GENERAL   EPISTLE 


JAMES. 


This  Epistle  was  written  by  James,  the  son  of  Alphseus  ("James  the  less,"  Mark  15:40),  —  who  was  promi- 
nent among  the  apostles,  and  who  was  cousin  to  our  Lord,  —  probably  about  the  year  60.  Some  put  it  much  earlier. 
It  is  directed  to  the  Jewish  Christians  outside  of  Judaja  (Hellenists),  and  urges  them  to  avoid  impatience,  partiality, 
evil-speaking,  strife,  and  worldly  conduct. 

[Many  hold  that  James  was  literally  brother  of  our  Lord,  and  that  he  was  not  the  apostle,  the  son  of  Alphseus.] 


CHAPTER    I. 

1.  We  are  to  rejoice  under  the  cross,  5.  to  ask  patience  of  God,  13.  and  in  our  trials  not  to  impute  our  weakness, 
or  sins,  unto  him,  19.  but  rather  to  hearken  to  the  word,  to  meditate  in  it,  and  to  do  thereafter.  26.  Other- 
wise men  may  seem,  but  never  be  truly  religious. 


1  James,  a  servant  of  God  and  of  the  Lord 
Jesus  Christ,  to  the  twelve  tribes  which  are  scat- 
tered abroad,  greeting. 

2  My  brethren,  count  it  all  joy  when  ye  fall 
into  divers  temptations; 

3  Knowing  this,  that  the  trying  of  your  faith 
worketh  patience. 

4  But  let  patience  have  her  perfect  work,  that 
ye  may  be  perfect  and  entire,  wanting  nothing. 

5  If  any  of  you  lack  wisdom,  let  him  ask  of 
God,  that  giveth  to  all  men  liberally,  and  upbraid- 
eth  not;  and  it  shall  be  given  him. 

0  But  let  him  ask  in  faith,  nothing  wavering. 
For  he  that  wavereth  is  like  a  wave  of  the  sea 
driven  with  the  wind  and  tossed. 

7  For  let  not  that  man  think  that  he  shall  receive 
any  thing  of  the  Lord. 

8  A  double  minded  man  is  unstable  in  all  his 
ways. 

9  Let  the  brother  of  low  degree  rejoice  in  that 
he  is  exalted: 

10  But  the  rich,  in  that  he  is  made  low :  because 
as  the  flower  of  the  grass  he  shall  pass  away. 


1  James,  a  i  servant  of  God  and  of  the 
Lord  Jesus  Christ,  to  the  twelve  tribes 
which  are  of  the  Dispersion, '^greeting. 

2  Count  it  all  joy,  my  brethren,  when  ye 

3  fall  into  manifold  *  temptations ;  knowing 
that  the  proof  of  your  faith  worketh  pa- 

4  tience.  And  let  patience  have  its  perfect 
work,  that  ye  may  be  perfect  and  entire, 
lacking  in  nothing. 

5  But  if  any  of  you  lacketh  wisdom,  let 
him  ask  of  God,  who  giveth  to  all  liberally 
and  upbraideth  not;  and  it  shall  be  given 

6  him.  But  let  him  ask  in  faith,  nothing 
doubting:  for  he  that  doubteth  is  like  the 
surge  of  the  sea  driven  by  the  wind  and 

7  tossed.    For  let  not  that  man  think  *  that 

8  he  shall  receive  any  thing  of  the  Lord  ;  a 
doublemindetl  man,  unstable  in  all  his 
ways, 

9  But  let  the  brother  of  low  degree  glory 

10  in  his  high  estate :  and  the  rich,  in  that 
he  is  made  low :  because  as  the  flower  of 

11  the  grass  he  shall  pass  away.    For  the  sun 


1  G-r.  bond-8ermnt.    ■  Gr.  iciafieth  joy.    »  Or,  trials.     *  Or,  that  a  doiibleminded 
shall  receive  any  thing  of  the  Lord. 


lan,  unstable  in  all  his  ways. 


1.  The  Dispersion.  Gr.,  Diasjwra.  The  name  given  to  the  Jews  residing  outside  of  Palestine.  Of  course, 
only  the  Christian  Jews  are  addressed,  who  must  have  formed  a  large  part  of  most  of  the  churches  at  the  first 
(compare  chap.  2  :  1.     Also  see  1  Pet.  1:1). 

3.  Temptations.  The  word  is  used  in  the  Seventy  always  for  "  testing,"  —  that  wherewith  the  truth  of  a 
thing  is  tested.  Here,  therefore,  is  intended  every  form  of  circumstance  which  gives  opportunity  for  faith  to  be 
operative.    It  includes  what  we  call  "  trials,"'  but  it  includes  far  more. 

3.  The  proof  of  your  faith  worketli  patience.  Rather,  "  the  testing  of  j'our  faith  achieves  patient 
endurance." 

4.  Patience.    Patient  endurance.    Perfect  and  entire,  lacking:  in  nothing.    Tautological  emphasis. 

6.  Driven  by  tlie  wind  and  tossed.  Another  tautology  in  the  Greek,  "  driven  with  the  wind  and  blown 
along." 

8.  A  doubleminded  man.    Having  his  mind  now  on  one  side,  and  now  on  the  other. 

9.  But,  if  you  have  the  divine  wisdom,  do  not  be  despondent  on  account  of  your  earthly  condition,  but,  rather, 
let  the  brother  ivho  is  low  in  the  soeial  scale  glory  in  his  exalted  state,  which  is  his  in  Christ. 

10.  In  that  he  is  made  low  iu  the  humbling  proceisee  of  God's  providence.  He  should  rejoice  in  thew  as 
giving  life  to  his  soul. 


We  are  to  hearken  to  the  word, 


JAMES,    I. 


to  meditate  in  it, 


1 1  For  the  sun  is  no  sooner  risen  with  a  burning 
heat,  but  it  witliereth  tlie  grass,  and  the  flower 
thereof  falleth,  and  the  grace  of  the  fashion  of  it 
perislietli :  so  also  sliall  the  rich  man  fade  away  in 
his  ways. 

12  Blessed  is  the  man  that  endureth  temptation : 
for  when  he  is  tried,  he  shall  receive  the  crown  of 
life,  which  the  Lord  hath  promised  to  them  that 
love  him. 

13  Let  no  man  say  when  he  is  tempted,  I  am 
tempted  of  God :  for  God  cannot  be  tempted  with 
evil,  neither  tempteth  he  any  man: 

14  But  every  man  is  tempted,  when  he  is  drawn 
away  of  his  own  lust,  and  enticed. 

15  Then  when  lust  hath  conceived,  it  bringeth 
forth  sin:  and  sin,  when  it  is  finished,  bringeth 
forth  death. 

1(5  Do  not  err,  my  beloved  brethren. 

17  Every  good  gift  and  every  perfect  gift  is  from 
above,  and  cometh  down  from  the  Father  of 
lights,  with  whom  is  no  variableness,  neither 
shadow  of  turning. 

18  Of  his  own  will  begat  he  us  with  the  word  of 
truth,  that  we  should  "be  a  kind  of  firstfruits 
of  his  creatures. 

19  AVherefore,  my  beloved  brethren,  let  every 
man  be  swift  to  hear,  slow  to  speak,  slow  to 
wrath : 

20  For  the  wrath  of  man  worketh  not  the  right- 
eousness of  God. 

21  Wherefore  lay  apart  all  filthiness  and  super- 
fluity of  naughtiness,  and  receive  with  meekness 
the  engrafted  word,  which  is  able  to  save  your  souls. 

22  But  be  ye  doers  of  the  word,  and  not  heai-ers 
only,  deceiving  your  own  selves. 

23  For  if  any  be  a  hearer  of  the  word,  and  not 
a  doer,  he  is  like  unto  a  man  beholding  his  natural 
face  in  a  glass : 

24  For  he  beholdeth  himself,  and  goeth  his  way, 
and  straightway  forgetteth  what  manner  of  man 
he  was. 

25  But  whoso  looketh  into  the  perfect  laAv  of 
liberty,  and  continueth  therein,  he  being  not  a  for- 
getful hearer,  but  a  doer  of  the  work,  this  man 
shall  be  blessed  in  his  deed. 

26  If  any  man  among  you  seem  to  be  religious, 
and  bridleth  not  his  tongue,  but  deceiveth  his  own 
heart,  this  man's  religion  is  vain. 

27  Pure  religion  and  undefiled  before  God  and 
the  Father  is  this,  To  visit  the  fatherless  and 
widows  in  their  affliction,  and  to  keep  himself 
unspotted  from  the  world. 


ariseth  with  the  scorching  wind,  and 
withereth  the  grass;  and  the  flower  thereof 
falleth,  and  the  grace  of  the  fashion  of  it 
perisheth :  so  also  shall  the  rich  man  fade 
away  in  his  goings. 

12  Blessed  is  the  man  that  endureth  temp- 
tation :  for  when  he  hath  been  approved, 
he  shall  receive  the  crown  of  life,  which 
the  Lord  promised  to  them  that  love  him. 

13  Let  no  man  say  when  he  is  tempted,  I  am 
tempted  ^of  God:  for  (Tod  -cannot  be 
tempted  with  ^  evil,  and  he  himself  tempt- 

14  eth  no  man :  but  each  man  is  *  tempted, 
when  he  is  drawn  away  by  his  OM-n  lust, 

15  and  enticed.  Then  the  lust,  when  it  hath 
conceived,  beareth  sin:  and  the  sin,  when 

16  it  is  fullgrown,  bringeth  forth  death.     Be 

17  not  deceived,  my  l)t'](ivfil  brethren.  Every 
good  ^gift  and  every  perfect  boon  is  from 
aliove,  coming  down  from  the  Father  of 
lights,  with  Avhom  can  be  no  variation, 
neither  shadow  that  is  cast  by  turning, 

18  Of  his  own  will  he  brought  us  forth  by 
the  word  of  truth,  that  we  should  be  a 
kind  of  firstfruits  of  his  creatures. 

19  ''Ye  know  this,  my  beloved  brethren. 
But  let  every  man  be  swift  to  hear,  slow 

20  to  speak,  slow  to  wrath :  for  the  wrath 
of  man  worketh  not  the  righteousness  of 

21  God.  Wherefore  putting  away  all  filthi- 
ness and  overflowing  of  "  wickedness,  re- 
ceive with  meekness^he  « implanted  word, 

22  which  is  able  to  save  your  souls.  But  be 
ye   doers   of  the  word,   and   not  hearers 

23  only,  deluding  your  own  selves.  For  if 
any  one  is  a  hearer  of  the  word,  and  not 
a  doer,  he  is  like  unto  a  man  beholding 

24  "^  his  natural  face  in  a  mirror :  for  he  be- 
holdeth himself,  and  goeth  away,  and 
straightway  forgetteth  what   manner  of 

25  man  he  was.  But  he  that  looketh  into 
the  perfect  law,  the  lav:  of  liberty,  and  so 
continueth,  being  not  a  hearer  that  forget- 
teth, but  a  doer  that  worketh,  this  man 

26  shall  be  blessed  in  his  doing.  If  any  man 
1'^  thinketh  himself  to  be  religious,  while  he 
bridleth  not  his  tongue  but  deceiveth  his 

27  heart,  this  man's  religion  is  vain.  Pure 
religion  and  undefiled  before  our  God  and 
Father  is  this,  to  visit  the  fatherless  and 
widows  in  their  affliction,  and  to  keep 
himself  unspotted  from  the  world. 


1  Gr.  /ro7n.  ^  Or,  is  untried  in  evil.  »  Gr.  evil  things.  *  Or,  tempted  by  his  own  lust,  being  drawn  nimy  by  it, 
and  enticed.  6  Or,  giving,  a  Or,  Know  ye.  '  Or,  malice.  »  Or,  inborn.  »  Gr.  the  face  of  his  birth,  i"  Or, 
seenieth  to  be. 

11.  The  grace  of  the  fashion  of  it.    Rather,  "  the  beauty  of  its  countenance." 

12.  Crown  of  life.     Compare  Rev.  2 :  10;  also,  Matt.  19  :  28.     Sr^e  also  Ps.  8 :  5,  and  Ps.  149  :  6-9. 

1.3.  When  he  is  tempted.  Here  the  word  for  "  test "  has  evidently  the  meaning  of  our  "  tempt."  It  is  the 
testing  with  evil,  as  it  is  afterward  expressed.  In  this  sense,  God  is  neither  tested,  nor  a  tester.  Evil  has  no  power 
over  God,  and  no  alliance  with  him.    As  far  as  a  test  has  au  evil  character,  it  gets  this  from  the  man  himself. 

14.  Lust.     Desire.     Enticed  by  a  bait. 

15.  The  desire  is  not  sin,  but  it  produces  sin  ;  and  sin's  offspring  is  death. 

17.  Good  gift  — perfect  boon.  Another  example  of  James's  tautology.  The  Father  of  lights.  If  we 
read  <^taTuiv  instead  of  ^wtuji/,  we  have  "  Father  of  men."  It  is  true  that  <i>ui^  (man)  is  a  poetic  word,  but  this  passage 
is  poetic.  The  "he  brought  us  forth"  (Old  Version,  "begat  he  us")  of  verse  IS  responds  to  this  interpretation. 
If  we  keep  the  usual  reading,  we  may  8upi)ose  that  Christians,  in  their  illumination,  are  the  ligliis:  and,  as  light 
was  first  created  (Gen.l),  so  they  are  the  tirst  fruits  of  the  new  creation.  Neither  shadow  that  is  cast  by 
turning.  He  not  only  does  not  change,  hut  his  very  shadow  never  moves  by  his  turning.  Or,  as  Father  of  lights, 
he  does  not  move,  as  does  the  sun,  and  make  a  shadow  by  moving. 

18.  We  Christians  should  be  a  kind  of  firstfruits;  i.e.,  a  dedicated  part  (Lev.  23 :  10,  11).    Or,  as  above. 

19.  The  imperative  seems  the  better  rendering:  "  Know  this  fact,  of  God  being  the  source  of  all  good."  But, 
on  man's  side,  let  every  man  be  swift  t<»  hear,  etc. 

a.'j.  He  who  continues  looking  into  God's  perfect  law  of  love  receives  the  divine  nature,  iu  which  there  is  no 
restraint  from  a  condemning  conscience.     In  this  way  the  ])erfect  law  is  a  law  of  liberty. 
27.  Himself.    Or,  "  one's  self."  52-J 


The  poor  are  not 


JAMES,    II. 


to  be  despised. 


The  Argument  of  this  Chapter.  —  "  Be  patient  under  trials,  confidentlj'  looking  to  God  for  wisdom,  rejoicing  in 
your  spiritual  growtii  in  view  of  the  perishing  nature  of  earthly  things,  and  knowing  that  no  evil,  but  only  good,  is 
from  God.    With  docile  heart  receive  his  Word,  and  seek  to  live  a  pure  and  helpful  life.".. 


CHAPTER    II. 


1.  It  is  not  agreeable  to  Christian  profession  to  regard  the  rich,  and  to  despise  the  poor  brethren:  13.  rather  we 
are  to  be  loving,  and  merciful :  14.  and  not  to  boast  of  faith  where  no  deeds  are,  17.  which  is  but  a  dead 
faith,  19.  the  faith  of  devils,  21.  not  of  Abraham,  25.  and  Rahab. 


1  My  brethren,  have  not  the  faith  of  our  Lord 
Jesus  Christ,  tlie  Lord  of  glory,  with  respect  of 
persons. 

2  For  if  there  come  unto  your  assembly  a  man 
with  a  gold  ring,  in  goodly  apparel,  and  there 
come  in  also  a  poor  man  in  vile  raiment; 

3  And  ye  have  respect  to  him  that  weareth  the 
gay  clothing,  and  say  unto  him.  Sit  thou  here  in 
a  good  place;  and  say  to  the  poor.  Stand  thou 
there,  or  sit  here  under  my  footstool : 

4  Are  ye  not  then  partial  in  yourselves,  and  are 
become  judges  of  evil  thoughts  ? 

5  Hearken,  my  beloved  brethren.  Hath  not  God 
chosen  the  poor  of  this  world  rich  in  faith,  and 
heirs  of  the  kingdom  which  he  hath  promised  to 
them  that  love  htm  ? 

6  But  ye  have  despised  the  poor.  Do  not  rich 
men  oppress  you,  and  draw  you  before  the  judg- 
ment seats  ? 

7  Do  not  they  blaspheme  that  worthy  name  by 
the  which  ye  are  called  ? 

8  If  ye  fulfil  the  royal  law  according  to  the 
scripture,  -Thou  shalt  love  thy  neighbour  as  thy- 
self, ye  do  well : 

9  But  if  ye  have  respect  to  persons,  ye  commit 
sin,  and  are  convinced  of  the  law  as  transgressors. 

10  For  whosoever  shall  keep  the  whole  law,  and 
yet  offend  in  one  point.,  he  is  guilty  of  all. 

11  For  he  that  said,  Do  not  commit  adultery, 
said  also.  Do  not  kill.  Now  if  thou  commit  no 
adultery,  yet  if  thou  kill,  thou  art  become  a  trans- 
gressor of  the  law. 

12  So  speak  ye,  and  so  do,  as  they  that  shall  be 
judged  by  the  law  of  liberty. 

13  For  he  shall  have  judgment  without  mercy, 
that  hath  shewed  no  mercy ;  and  mercy  rejoiceth 
against  judgment. 

14  What  doth  it  profit,  my  brethren,  though  a 
man  say  he  hath  faith,  and  have  not  works  ?  can 
faith  save  him  ? 

1.5  If  a  brother  or  sister  be  naked,  and  destitute 
of  daily  food, 


1  My  brethren,  ^hold  not  the  faith  of  our 
Lord  Jesus  Christ,  the  Lord  of  glory,  with 

2  respect  of  persons.  For  if  there  come 
into  your  2  synagogue  a  man  with  a  gold 
ring,  in  tine  clothing,  and  there  come  in 

3  also  a  poor  man  in  vile  clothing ;  and  ye 
have  regard  to  him  that  weareth  the  fine 
clothing,  and  say.  Sit  thou  here  in  a  good 
place;  and  ye  say  to  the  poor  man,  Stand 
thou  there,   or  sit  under  my  footstool ; 

4  8 are  ye  not  divided  ''in  your  own  mind, 
and  become  judges  with  evil  thoughts  ? 

.5  Hearken,  my  beloved  brethren;  did  not 
God  choose  them  that  are  poor  as  to  the 
world  to  he  rich  in  faith,  and  heirs  of  the 
kingdom  which  he  promised  to  them  that 

6  love  him?  But  ye  have  dishonoured 
the  poor  man.  Do  not  the  rich  oppress 
you,  and  themselves  drag  you  before  the 

7  judgement-seats  ?  Do  not  they  blas- 
pheme   the    honourable    name    ^by    the 

8  which  ye  are  called  ?  Howbeit  if  ye  ful- 
fil the  royal  law,  according  to  the  scrip- 
ture.  Thou  shalt  love  fhy  neighbour  as 

9  thyself,  ye  do  well :  but  if  ye  have  respect 
of  persons,  ye  commit  sin,  being  convicted 

10  by  the  law  as  transgressors.  For  whoso- 
ever shall  keep  the  whole  law,  and  yet 
stumble  in  one  point,  he  is  become  guilty 

11  of  all.  For  he  that  said,  Do  not  commit 
adultery,  said  also.  Do  not  kill.  Now  if 
thou  dost  not  commit  adultery,  but  killest, 
thou  art  become  a  transgressor  of  the  law. 

12  So  speak  ye,  and  so  do,  as  men  that  are 

13  to  be  judged  by  a  law  of  liberty.  For 
judgement  /.s  without  mercy  to  him  that 
hath  shewed  no  mercy:  mercy  glorieth 
against  judgement. 

14  What  doth  it  profit,  my  brethren,  if  a 
man   say   he   hath   faith,   but   liave    not 

15  works  ?  can  that  faith  save  liim  ?  If  a 
brother  or  sister  be  naked,  and  in  lack  of 


Or,  do  ye,  in  accepting  persons,  hold  the  faith  .  .  .  glory  t    ^  Or,  assembly.    »  Or,  do  ye  not  make  distinctions. 
*  Or,  among  yourselves.    ^  Gr.  which  was  called  iq>on  you. 


I.  With  respect  of  persons.     See  Acts  10  :  34. 

8.  Your  synagogue,  now  become  a  Christian  church.     Vile  clothing.     Rather,  "  soiled  clothing." 
4.  Are  ye  not  divided  in  your  own  mind  ?     Rather,  "  are  ye  not  divided  (into  classes)  among  yourselves?  " 
6,  6.  The  poor  are  generally  God's  rich,  and  the  rich  are  generally  persecutors  of  God's  people. 
8.  Lev.  19  :  18. 

10.  An  argument  against  the  Judaizers.     They  forgot  that  the  law  demanded  love  to  one's  neighbor.     Guilty 
of  all.     Liable  with  respect  to  all. 

II.  Esod.  20  :  13,  14.     The  law,  regarded  in  its  unity. 

12.  By  a  law  of  liberty.     See  on  chap.  1 :  25.    If  we  are  to  be  judged  by  a  law  of  liberty,  we  are  to  have  in 
us  the  conditions  of  God's  freemen  :  otherwise  we  shall  be  judged  by  the  law  of  bondage. 

13.  For  simple  judgment  belongs  to  such  as,  having  showed  no  mercy,  are  not  in  the  kingdom  of  mercy.     The 
merciful  dispensation  in  Christ  rejoices  over  the  dispensation  of  judgment  in  which  every  unbeliever  is  found. 

14.  The  name  "  faith  "  is  nothing.    A  true  believer  has  the  life  of  faith. 

523 


We  are  not  rashly  or  arrogantly 


JAMES,    III. 


to  reprove  others. 


16  And  one  of  you  say  Tinto  them.  Depart  in 
peace,  be  ye  warmed  and  filled;  notwithstanding 
ye  give  them  not  those  things  which  are  needful 
to  the  body;  what  dotli  it  profit  ? 

17  Even  so  faith,  if  it  hath  not  works,  is  dead, 
being  alone. 

18  Yea,  a  man  may  say,  Thou  hast  faith,  and  I 
have  works :  shew  me  thy  faith  without  thy  works, 
and  I  will  shew  thee  my  faitli  by  my  works. 

19  Thou  believest  that  there  is  one  God;  thou 
doest  well:  the  devils  also  believe,  and  tremble. 

20  But  wilt  thou  know,  O  vain  man,  that  faith 
without  works  is  dead  ? 

21  Was  not  Abraham  our  father  justified  by 
works,  when  he  had  offered  Isaac  his  son  upon 
the  altar '? 

22  Seest  thou  how  faith  wrought  with  his  works, 
and  by  works  was  faith  made  perfect  ? 

23  And  the  scripture  was  fulfilled  which  saith, 
Abraham  believed  God,  and  it  was  imputed  unto 
him  for  righteousness:  and  he  was  called  the 
Friend  of  God. 

24  Ye  see  then  how  that  by  works  a  man  is  jus- 
tified, and  not  by  faith  only. 

25  Likewise  also  was  not  Rahab  the  harlot  jus- 
tified by  works,  when  she  had  received  the  mes- 
sengers, and  had  sent  them  out  another  way  ? 

26  For  as  the  body  without  the  spirit  is  dead, 
so  faith  without  works  is  dead  also. 


16  daily  food,  and  one  of  you  say  unto  them, 
Go  in  peace,  be  ye  warmed  and  filled;  and 
yet  ye  give  them  not  the  things  needful  to 

17  the  body;  what  doth  it  profit?  Even  so 
faith,  if  it  have  not  works,  is  dead  in  it- 

18  self.  1  Yea,  a  man  will  say.  Thou  hast 
faith,  and  I  have  works:  shew  me  thy 
faith  apart  from  tliy  works,  and  I  by  my 

19  works  will  shew  tiiee  my  faith.  Tlioii 
believest  that  ^  God  is  one;  thou  doest 
well:   the  "  devils  also  believe,  and  shud- 

20  der.  But  wilt  thou  know,  O  vain  man, 
that  faith  apart  from  works  is  barren  ? 

21  "Was  not  Abraham  our  father  justified  by 
works,  in  that  he  offered  up  Isaac  his  son 

22  upon  the  altar  ?  *  Thou  seest  that  faith 
wrought  with  his   works,  and  by  works 

23  was  faith  made  perfect ;  and  the  scripture 
was  fulfilled  which  saith,  And  Abraham 
believed  God,  and  it  was  reckoned  unto 
him  for  righteousness;  and  he  was  called 

24  the  friend  of  God.  Ye  see  that  by  works 
a  man  is  justified,  and  not  only  by  faith. 

2.5  And  in  like  manner  was  not  also  Rahab 
the  harlot  justified  by  works,  in  that  she 
received  the  messengers,  and  sent  them 

26  out  another  way  ?  For  as  the  body  apart 
from  the  spirit  is  dead,  even  so  faith 
apart  from  woi'ks  is  dead. 


Or,  But  mine  one  will  say. 


2  Some  aucient  authorities  read  there  is  one  God. 
.  .  .  perfect  f 


3  Or.  dejnons.    *  Or,  Seest  t/iou 


17.  Is  dea<l,  and  hence  is  no  faith. 

20.  "Wilt  thou  know  by  illustration?  etc.    Then  follow  the  two  examples  of  Abraham  and  Rahab. 

24.  And  not  only  by  faith.  Or,  "  not  by  faith  only."  That  is,  not  by  a  faith,  which,  being  alone,  proves 
itself  no  faith.  This  is  perfectly  consonant  with  Paul's  declaration,  "  a  man  is  justified  by  faith  without  the  deeds 
of  the  law."  The  deeds  of  the  law  here  are  considered  in  themselves.  The  "  woriis  "  by  which  a  man  is  justified 
(in  this  twenty-fourth  verse)  are  the  luorks  of  faith. 

The  Argument  of  this  Chapter.  —  "  Show  no  partiality  toward  the  rich  and  great,  but  keep  the  law  of  love,  show- 
ing your  faith  to  be  true  by  its  legitimate  worlds  in  the  service  of  God." 


CHAPTER    III. 

1.  We  are  not  rashly  or  arrogantly  to  reprove  others :  5.  bnt  rather  to  bridle  the  tongne,  a  little  member,  but  a 
powerful  instrument  of  much  good,  and  great  harm.  13.  They  who  be  truly  wise  be  mUd,  and  peaceable, 
without  envying,  and  strife. 


1  My  brethren,  be  not  many  masters,  knowing 
that  we  shall  receive  the  greater  condemnation. 

2  For  in  many  things  Ave  offend  all.  If  any 
man  offend  not  in  word,  the  same  j.s-  a  perfect 
man,  and  able  also  to  bridle  the  whole  body. 

3  Behold,  we  put  bits  in  the  horses'  mouths, 
that  they  may  obey  us;  and  we  turn  about  their 
whole  Ix^dy. 

4  Behold  also  the  ships,  which  though  they  be 
so  great,  and  ure  driven  of  fierce  winds,  yet  are 
they  turned  about  with  a  very  small  helm,  whith- 
ersoever the  governor  listeth. 

5  Even  so  the  tongue  is  a  little  member,  and 
boasteth  great  things.  Behold,  how  great  a  mat- 
ter a  little  fire  kindleth  ! 


1  Be  not  many  teachers,  my  brethren, 
knowing  that  we  shall   receive   ^  heavier 

2  judgement.  For  in  many  things  we  all 
stumble.  If  any  stumbleth  not  in  word, 
the  same  is  a  perfect  man,  able  to  bridle 

3  the  whole  body  also.  Now  if  we  put  the 
horses'  l)ridles  into  their  mouths,  that 
they  may  obey  us,  we  turn   about  their 

4  whole  body  also.  Behold,  the  ships  also, 
though  they  are  so  great,  and  are  driven 
by  rough  winds,  are  yet  turned  about  by  a 
very  small  rudder,  whither  tlie  impulse  of 

5  the  steersman  willeth.  So  the  tongue  also 
is  a  little  member,  and  boasteth  great 
things.     Behold,  ^how  much  wood  is  kin- 


Gr.  greater.    ^  Or,  hoip  great  a  forest. 


1.  A  caution  against  a  vain  striving  for  the  position  of  teachers  in  the  Church.  The  responsibility  is  great.  We 
shall  receive  greater  condemnjition  if  we  teach,  as  well  as  act,  falsely.  From  this  verse  to  verse  12  inclusive,  the 
thjught  is  one.  It  refers  to  the  responsibility  of  the  teacher.  He  uses  his  tongue, — a  member  which  has  mighty 
power  for  evil,  and  which  must,  therefore,  be  carefully  watched.  The  tongue,  as  a  little  member  doing  great  tilings, 
is  compared  to  the  bit,  tlie  rudder,  and  the  spark  of  fire. 

;}.  r.riiUfs,    Hits. 

524 


We  are  to  strive 


JAMES,    IV 


against  covetonsness. 


6  And  the  tongue  is  a  fire,  a  world  of  iniquity: 
so  is  the  tongue  among  our  members,  that  it  de- 
filetli  the  whole  body,  and  settetli  on  fire  the  course 
of  nature;  and  it  is  set  on  fire  of  liel!. 

7  For  every  kind  of  beasts,  and  of  birds,  and  of 
serpents,  ancl  of  tilings  in  the  sea,  is  tamed,  and 
hath  been  tamed  of  mankind: 

8  But  the  tongue  can  no  man  tame;  it  is  an 
unruly  evil,  full  of  deadly  poison. 

9  Therewith  bless  we  God,  even  the  Father; 
and  therewith  curse  we  men,  which  are  made 
after  the  similitude  of  God. 

10  Out  of  the  same  mouth  proceedeth  blessing 
and  cursing.  My  brethren,  these  things  ought 
not  so  to  be. 

11  Doth  a  fountain  send  forth  at  the  same  place 
sweet  VKiter  and  bitter  ? 

12  Can  the  fig  tree,  my  brethren,  bear  olive  ber- 
ries ?  either  a  vine,  figs  ?  so  can  no  fountain  both 
yield  salt  water  and  fresh. 

Vi  Who  is  a  wise  man  and  endued  with  knowl- 
edge among  you '?  let  him  shew  out  of  a  good 
conversation  his  works  with  meekness  of  wisdom. 

14  But  if  ye  have  bitter  envying  and  strife  in 
your  hearts,  glory  not,  and  lie  not  against  the 
truth. 

15  This  wisdom  descendeth  not  from  above,  but 
is  earthly,  sensual,  devilish. 

16  For  where  envying  and  strife  is,  there  is  con- 
fusion and  every  evil  work. 

17  But  the  wisdom  that  is  from  above  is  first 
pure,  then  peaceable,  gentle,  and  easy  to  be  in- 
treated,  full  of  mercy  and  good  fruits,  without 
partiality,  and  without  hypocrisy. 

18  And  the  fruit  of  righteousness  is  sown  in 
peace  of  them  that  make  peace. 


6  died  by  how  small  a  fire  !  And  the  tongue 
is  ^a  fire  :  ^the  world  of  iniquity  among 
our  members  is  the  tongvie,  which  defileth 
the  whole  body,  and  setteth  on  fire  the 
wheel  of  ''nature,  and  is  set  on  fire  by 

7  hell.  For  every  *  kind  of  beasts  and  birds, 
of  creeping  things  and  things  in  the  sea, 
is  tamed,  and  haUi  been  tamed  ^  by  *>  man- 

8  kind:  but  the  tongue  can  no  man  tame; 
it  is  a  restless  evil,  it  is  full  of  deadly 

9  poison.  Therewith  bless  we  the  Lord  and 
Father;  and  therewith  curse  we  men, 
which  are  made  after  the  likeness  of  God : 

10  out  of  the  same  mouth  cometh  forth  bless- 
ing   and    cursing.      My    brethren,    these 

11  things  ought  not  so  to  be.  Doth  the 
fountain  send  forth  from  the  same  open- 

12  ing  sweet  ivater  and  bitter  ?  can  a  fig  tree, 
my  brethren,  yield  olives,  or  a  vine  figs  ? 
neither  can  salt  water  yield  sweet. 

13  Who  is  wise  and  understanding  among 
you  ?   let  him  shew  by  his  good  life  his 

14  works  in  meekness  of  wisdom.  But  if  ye 
have  bitter  jealousy  and  faction  in  your 
heart,  glory  not  and  lie  not  against  the 

15  truth.  This  wisdom  is  not  a  unsdom  that 
Cometh  down  from  above,  but  is  earthly, 

16  "^  sensual,  ^  devilish.  For  where  jealousy 
and  faction  are,  there   is   confusion   and 

17  every  vile  deed.  But  the  wisdom  that  is 
from  above  is  first  pure,  then  peaceable, 
gentle,  easy  to  be  intreated,  full  of  mercy 
and  good  fruits,  without  ^  variance,  with- 

18  out  hypocrisy.  And  the  fruit  of  right- 
eousness is  sown  in  peace  ^°  for  them  that 
make  peace. 


1  Or,  afire,  that  world  of  iniquity :  the  tongue  is  among  our  members  that  tchich,  etc.  -  Or,  that  world  of  iniquity, 
the  tongue,  is  among  our  members  that  lehich,  etc.  ^  Or,  birth.  *  Gr.  nature.  ^  Or,  unto.  6  Or.  the  human 
nature.    '•  Or,  natural.    Or,  animal.    '  Gr.  demoniacal.    ^  Or,  doubtfulness.     Or,  partiality.     ">  Or,  by. 

6.  The  tongue  is  called  "the  world  of  iniquity,"  as  representing  all  evil.    It  is  the  mouth-piece  of  every  vice. 
The  ^vheel  of  nature.    The  circuit  of  creation,  the  whole  course  of  events. 

7.  Tamed  (6is).     Rather,  "  subdued." 

8.  Tame.     Rather,  "  subdue." 

13.  In  meekness  of  wisdom.    In  meekness  that  belongs  to  the  divine  wisdom. 

17.  Is  first  pure.    Purity  is  its  first  quality,  because  this  embraces  all  the  other  qualities.    The  other  qualities, 
which  bring  Christians  together,  are  in  the  service  of  a  pure  and  spotless  holiness. 

The  Argunfient  of  this  Chapter.  —  "  The  responsibility  of  using  the  tongue  is  great,  as  the  influence  of  the  tongue 
is  mighty.    We  are  to  avoid  every  thing  bitter  and  violent,  and  seek  that  peace  which  the  divine  wisdom  dictates." 


CHAPTER    IV. 


1.  We  are  to  strive  against  covetousness,  4,  intemperance,  5.  pride,  11.  detraction,  and  rash  judgment  of  others : 
13.  and  not  to  be  confident  in  the  good  success  of  worldly  business,  but  mindful  ever  of  the  uncertainty  of 
this  life,  to  commit  ourselves  and  all  our  affairs  to  God's  providence. 


1  From  whence  come  wars  and  fightings  among 
you  ?  come  they  not  hence,  even  of  your  lusts  that 
war  in  yotir  members  ? 

2  Ye  lust,  and  have  not:  ye  kill,  and  desire  to 
have,  and  cannot  obtain :  ye  fight  and  war,  yet  ye 
have  not,  because  ye  ask  not. 

3  Ye  ask,  and  receive  not,  because  ye  ask  amiss, 
that  ye  may  consume  it  upon  your  lusts. 


1  Whence  come  wars  and  whence  come 
fightings  among  you  ?  come  they  not 
hence,  even  of  your  pleasures  that  war  in 

2  your  members?  Ye  lust,  and  have  not: 
ye  kill,  and  ^ covet,  and  cannot  obtain:  ye 
fight  and  war;  ye  have  not,  because  ye  ask 

3  not.  Ye  ask.  and  receive  not,  becatise  ye 
ask  amiss,  that  ye  may  spend  it  in  your 


Gr. 


1.  Your  pleasures.    Subjectively  considered. 
3.  Amiss.    Rather,  "  wickedly." 


"We  are  to  commit  ourselves 


JAMES,    lY 


and  all  our  affairs  to  God's  providence. 


4  Ye  adulterers  and  adulteresses,  know  ye  not 
that  the  friendship  of  the  world  is  enmity  with 
God  ?  whosoever  therefore  will  be  a  friend  of  the 
world  is  the  enemy  of  God. 

5  Do  ye  think  that  the  scripture  saith  in  vain, 
The  spirit  that  dwelleth  in  us  lusteth  to  envy  ? 

6  But  he  giveth  more  grace.  Wherefore  he 
saith,  God  resisteth  the  proud,  but  giveth  grace 
luito  the  humble. 

7  Submit  yourselves  therefore  to  God.  Kesist 
the  devil,  anil  he  will  flee  from  you. 

8  Draw  nigh  to  God,  and  he  will  draw  nigh  to 
you.  C'leans^e  your  hands,  ?/e  sinners;  and  purify 
your  hearts,  ye  double  minded. 

9  Be  aflhcted,  and  mourn,  and  weep:  let  your 
laughter  be  turned  to  mourning,  and  your  joy  to 
heaviness. 

10  Humble  yourselves  in  the  sight  of  the  Lord, 
and  he  shall  lift  you  up. 

11  Speak  not  evil  one  of  another,  brethren. 
He  that  speaketh  evil  of  hi.s  brother,  and  judgeth 
his  brother,  speaketh  evil  of  the  law,  and  judgeth 
the  law:  but  if  thou  judge  the  law,  thou  art  not 
a  doer  of  the  law,  but  a  judge. 

12  There  is  one  lawgiver,  who  is  able  to  save 
and  to  destroy :  who  art  thou  that  judgest  another  ? 

1.3  Go  to  now,  ye  that  say.  To  day  or  to  morrow 
we  will  go  into  such  a  city,  and  continue  there  a 
year,  and  buy  and  sell,  and  get  gain : 

14  Whereas  ye  know  not  what  shall  be  on  the 
morrow.  For  what  u  your  life?  It  is  even  a 
vapour,  that  appeareth  for  a  little  time,  and  then 
vanisheth  away. 

15  For  that  ye  ought  to  say.  If  the  Lord  will, 
we  shall  live,  and  do  this,  or  that. 

16  But  now  ye  rejoice  in  your  boastings:  all 
such  rejoicing  is  evil. 

17  Therefore  to  him  that  knoweth  to  do  good, 
and  doeth  it  not,  to  him  it  is  sin. 


4  pleasures.  Ye  aduheresses,  know  ye  not 
that  the  friendship  of  the  world  is  enmity 
with  God  ?  Whosoever  therefore  would 
be  a  friend  of  the  world  maketh  himself 

5  an  enemy  of  God.  Or  think  ye  that  the 
scripture  i  speaketh  in  vain  ?  ^  Doth  the 
spirit  which  ^  he  made  to  dwell  in  us  long 

6  unto  envying?  But  he  giveth  •'more 
grace.  Wherefore  the  scripture  saith, 
God  resisteth  the  proud,  but  giveth  grace 

7  to  the  humble.  Be  subject  therefore  unto 
God;  but  resist  the  devil,  and  he  will  flee 

8  from  you.  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you.  Cleanse  your  hands, 
ye   sinners;    and  purify   your  hearts,  ye 

9  doubleminded.  Be  attlicted,  and  mourn, 
and  weep :  let  your  laughter  be  turned  to 
mourning,   and    your    joy   to    heaviness, 

10  Humble  yourselves  in  the  sight  of  the 
Lord,  and  he  shall  exalt  you. 

11  Speak  not  one  against  another,  brethren. 
He  that  speaketh  against  a  brother,  or 
judgeth  his  brotlier,  speaketh  against  the 
law,  and  judgeth  the  law:  but  if  thou 
judgest  the  law,  thou  art  not  a  doer  of 

12  the'law,  but  a  judge.  One  only  is  the 
lawgiver  and  judge,  even  he  who  is  able 
to  save  and  to  destroy :  but  who  art  thou 
that  judgest  thy  neighbour  ? 

13  Go  to"  now,  ye  that  say.  To-day  or  to- 
morrow we  will  go  into  this  city,  and 
spend   a  year  there,  and  trade,  and  get 

14  gain :  whereas  ye  know  not  what  shall  be 
on  the  morrow.  What  is  your  life  ?  For 
ye  are  a  vapour,  that  appeareth  for  a  little 

15  time,  and  then  vanisheth  away.  ^For 
that  ye  ought  to  say.  If  the  Lord  will,  Ave 

16  shall  bothlive,  and  do  this  or  that.  But 
now  ye  glory  in  your  vauntings :  all  such 

17  glorying  is  evil.  To  him  therefore  that 
knoweth  to  do  good,  and  doeth  it  not,  to 
him  it  is  sin. 


Ov,  saith  in  vain.  «  Or,  The  spirit  which  he  made  to  dwell  in  vs  he  yearneth  for  even  unto  jealous  envy.  Or, 
That  spirit  which  he  made  to  dwell  in  ws  yearneth  for  us  even  unto  jealous  envy.  ^  Some  ancient  authontiea 
read  dwelleth  in  us.    *  Gr.  a  greater  grace.    8  Gr.  Instead  of  your  saying. 


Perhaps  some  special  cases  of 
is  evidently  au  invention  to  get 


4.  Ye  adulteresses.  Some  think  the  feminine  is  here  used  for  both  sexes, 
sinful  women  in  the  Church  were  in  the  apostle's  mind.  The  Old  Version's  reading 
rid  of  a  difficulty. 

5.  Speaketh  in  vain  on  the  subject  of  the  world's  hatred  to  God.  L>ong:  unto  envying,  as  the  worldly 
spirit  does. 

6.  But  he  (the  Spirit)  giveth  more  grace  than  to  allow  such  conduct,  wherefore  he  (the  Spirit)  saith, 
etc.     Prov.  3:34. 

8.  Doubleminded.     See  chap.  1 : 8. 

9.  Heaviness.     Gloominess. 

11.  Speak  not  one  against  another.  The  Old  Version  is  better,  "Speak  not  evil  one  of  another."  The 
noun  is  found  in  Horn.  1 :30  as  "  backbiters."  He  that  speaketh  against  a  brotlier.  "  He  that  speaketh  evil 
of  a  brother."  Speaketh  against  the  law  of  love.  Judgeth  the  law.  Practically  condemns  the  law,  or,  at 
least,  feels  himself  competent  to  set  it  aside  on  occasion. 

13.  Go  to  now.     Rather,  in  modern  usage,  "come  now." 

l.'S.  For  that  ye  ought.     Whereas  ye  ought. 

17.  That  knoweth  to  do  good,  as  ye  all  do. 

The  Argument  of  this  Chapter.  — "  AW  strife  is  opposed  to  God's  peace.  Humble  yourselves  for  your  evil 
conduct,  cease  from  evil-speaking  and  worldly  confidence,  which  you  know  to  be  wrong." 


Wicked  rich  men  are 


JAMES,    V. 


to  fear  God's  vengeance, 


CHAPTER    V. 


1,  Wicked  rich  men  are  to  fear  God's  vengeance.  7.  We  ought  to  be  patient  in  afflictions,  after  the  example  of 
the  prophets,  and  Job:  12.  to  forbear  swearing,  13.  to  pray  in  adversity,  to  sing  in  prosperity;  16.  to 
acknowledge  mutually  our  several  faults,  to  pray  one  for  another,  19.  and  to  reduce  a  straying  brother 
to  the  truth. 


1  Go  to  now,  ye  rich  men,  weep  and  howl  for 
your  miseries  that  shall  come  upon  you. 

2  Your  riches  are  corrupted,  and  your  garments 
are  motheaten. 

3  Your  gold  and  silver  is  cankered ;  and  the  rust 
of  them  shall  be  a  witness  against  you,  and  shall 
eat  your  flesh  as  it  were  fire.  Ye  have  heaped 
treasure  together  for"  the  last  days. 

4  Behold,  the  hire  of  the  labourers  who  have 
reaped  down  your  fields,  which  is  of  you  kept 
back  by  fraud,  crieth:  and  the  cries  of  them  which 
have  reaped  are  entered  into  the  ears  of  the  Lord 
of  Sabaoth. 

5  Ye  have  lived  in  pleasure  on  the  earth,  and 
been  wanton;  ye  have  nourished  your  hearts,  as 
in  a  day  of  slaughter. 

6  Ye  have  condemned  and  killed  the  just;  and 
he  doth  not  resist  you. 

7  Be  patient  therefore,  brethren,  unto  the  com- 
ing of  the  Lord.  Behold,  the  husbandman  wait- 
etii  for  the  precious  fruit  of  the  earth,  and  hath 
long  patience  for  it,  until  he  receive  the  early  and 
latter  rain. 

8  Be  ye  also  patient ;  stablish  your  hearts :  for 
the  coming  of  the  Lord  draweth  nigh. 

9  Grudge  not  one  against  another,  brethren, 
lest  ye  be  condemned :  behold,  the  judge  standeth 
before  the  door. 

10  Take,  my  brethren,  the  prophets,  who  have 
spoken  in  the  name  of  the  Lord,  for  an  example 
of  suffering  affliction,  and  of  patience. 

11  Behold,  we  count  them  happy  which  endure. 
Ye  have  heard  of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord;  that  the  Lord  is  very 
pitiful,  and  of  tender  mercy. 

12  But  above  all  things,  my  brethren,  swear  not, 
neither  by  heaven,  neither  by  the  earth,  neither 
by  any  other  oath :  but  let  your  yea  be  yea;  and 
your  nay,  nay;  lest  ye  fall  into  condemnation. 


1  Go  to  now,  ye  rich,  weep  and  howl  for 
your  miseries  that  are  ooming  upon  you. 

2  Your  riches  are  corrupted,  and  your  gar- 

3  ments  are  moth-eaten.  Your  gold  and 
your  silver  are  rusted;  and  their  rust  shall 
be  for  a  testimony  i  against  you,  and  shall 
eat  your  flesh  as  fire.     Ye  have  laid  up 

4  your  treasure  in  the  last  days.  Behold, 
the  hire  of  the  labourers  who  mowed  your 
fields,  which  is  of  you  kept  back  by  fraud, 
crieth  out:  and  the  cries  of  them  that 
reaped  have  entered  into  the  ears  of  the 

5  Lord  of  Sabaoth.  Ye  have  lived  delicate- 
ly on  the  earth,  and  taken  your  pleasui-e ; 
ye  have  nourished  your  hearts  in  a  day  of 

6  slaughter.  Ye  have  condemned,  ye  have 
killed  the  righteous  one ;  he  doth  not 
resist  you. 

7  Be  patient  therefore,  brethren,  until  the 
^coming  of  the  Lord.  Behold,  the  hus- 
bandman waiteth  for  the  precious  fniit  of 
the  earth,  being  patient  over  it,  until  ^it 

8  receive  the  early  and  latter  rain.  Be  ye 
also  patient;  stablish  your  hearts:  for  the 

9  2  coming  of  the  Lord  is  at  hand.  Mur- 
mur not,  brethren,  one  against  another, 
that  ye  be  not  judged:  behold,  the  judge 

10  standeth  before  the  doors.  Take,  breth- 
ren, for  an  example  of  suffering  and  of 
patience,  the  prophets  who  spake  in  the 

11  name  of  the  Lord.  Behold,  we  call  them 
blessed  which  endured :  ye  have  heard  of 
the  *  patience  of  Job,  and  have  seen  the 
end  of  the  Lord,  how  that  the  Lord  is  full 
of  pity,  and  merciful. 

12  But  above  all  things,  my  brethren,  swear 
not,  neither  by  the  heaven,  nor  by  the 
earth, -nor  by  any  other  oath:  but  ^let 
your  yea  be  yea,  and  your  nay,  nay;  that 
ye  fall  not  under  judgement. 


Or,  unto.    ^  Gr.  presetice.    ^  Or,  he.    *  Or,  enduri 


'ice.    6  Or,  let  yours  be  the  yea,  yea,  and  the  nay. 
Matt.  6:37. 


nay.    Compare 


1.  Go  to.    See  on  chap.  4  :  13. 

2.  Your  riches  are  corrupted.    The  apostle  graphically  puts  himself  in  the  future. 

3.  A  testimony  against  you,  as  showing  the  folly  of  your  trust  in  them.  Shall  eat  your  flesh;  i.e., 
shall,  by  the  remorse  caused  you,  consume  your  soul,  as  fire  consumes  flesh.  "  Ye  have  laid  up  treasure  in  last 
days  "  when  they  are  of  no  use.  It  may  be,  however,  "  ye  have  laid  up  treasure  of  wrath  to  curse  you  in  the  last 
days." 

4.  Lord  of  Sabaoth.  "  Sabaoth  "  is  the  Hebrew  f or  "  hosts  "  (see  Rom.  9  ;  29).  All  God's  agencies  are  his 
"hosts,"  which  serve  his  holy  will,  and  execute  his  justice. 

5.  In  a  day  of  slaughter,  when  ye  should  have  been  aiding  the  sufferers. 

6.  Tlie  righteous.  This  is  scarcely  to  be  referred  to  Christ,  with  whose  death  those  whom  James  addressed 
had  nothing  to  do.  It  is  rather  a  special  word  for  a  general  application.  He  doth  not  resist  you.  The  present 
niakes  the  picture  more  vivid.  Perhaps  this  is  impersonal,  "  ye  are  not  resisted;  "  i.e.,  God  gives  you  full  liberty  to 
act  yoair  worst. 

7.  The  early  and  latter  rain.    The  rain  at  sowing,  and  the  rain  at  growing. 

8.  The  coming  of  the  Lord.  This  phrase  must  not  be  confined  in  its  application  to  the  judgment-day. 
That,  undoubtedly,  is  its  chief  application;  bmt  it  is  used  of  every  great  crisis  of  punishment  and  salvation,  as  the 
destruction  of  the  .Jewish  state  and  church,  and  personally  to  the  crisis  of  the  separation  of  soul  and  body.  Here 
tile  exhortation  is  to  be  patient,  and  wait  for  the  time  when  the  Lord  will  punish  the  oppressors  of  the  Church. 

11.  Patience.  Patient  endurance.  The  end  of  the  Lord.  The  end  which  the  Lord  brings  about  through 
his  chastisements. 

12.  Why  is  this  about  swearing  inserted  here?  Because  oaths  are  indicative  of  excitement,  and  they  were  to  be 
calm  and  patient. 


627 


We  are  to  pray 


JAMES,    V. 


one  for  another. 


13  Is  any  among  you  afflicted  ?  let  him  pray. 
Is  any  merry  ?  let  him  sing  psalms. 

14  Is  any  sick  among  you  ?  let  him  call  for  the 
elders  of  the  church;  and  let  them  pray  over  him, 
anointing  him  with  oil  in  the  name  of  the  Lord : 

15  And  the  prayer  of  faith  shall  save  the  sick, 
and  the  Lord  shall  raise  him  up;  and  if  he  have 
committed  sins,  they  shall  be  forgiven  him. 

16  Confess  your  faults  one  to  another,  and  pray 
one  for  another,  that  ye  may  be  healed.  The 
effectual  fervent  prayer  of  a  rigliteous  man  avail- 
eth  much. 

17  Elias  was  a  man  subject  to  like  passions  as 
we  are,  and  he  prayed  earnestly  that  it  might  not 
rain :  and  it  rained  not  on  the  earth  by  the  space 
of  three  years  and  six  months. 

18  And  he  prayed  again,  and  the  heaven  gave 
rain,  and  the  earth  brought  forth  her  fruit. 

19  Brethren,  if  any  of  you  do  err  from  the 
truth,  and  one  convert  him; 

20  Let  him  know,  that  he  which  converteth  the 
sinner  from  the  error  of  his  way  shall  save  a  soul 
from  death,  and  shall  hide  a  multitude  of  sins. 


13  Is  any  among  you  suffering?  let  him 
pray.      Is    any   cheerful  ?    let    him    sing 

14  praise.  Is  any  among  you  sick  ?  let  him 
call  for  the  elders  of  the  church;  and  let 
them  pray  over  him,  ^  anointing  him  with 

15  oil  in  the  name  of  the  Lord :  and  the  prayer 
of  faith  shall  save  him  that  is  sick,  and  the 
Lord  shall  raise  him  up;  and  if  he  have 
connnitted  sins,  it  shall  be  forgiven  him, 

IG  Confess  therefore  your  sins  one  to  an- 
other, and  pray  one  for  another,  that  ye 
may  be  healed.  The  supplication  of  a 
righteous  man  availeth  much  in  its  work- 

17  ing.  Elijah  was  a  man  of  like  -passions 
with  us,  and  he  prayed  *  fervently  that  it 
might  not  rain ;  and  it  rained  not  on  the 

18  earthfor  three  years- and  six  months.  And 
he  prayed  again;  and  the  heaven  gave 
rain,  and  the  earth  brought  forth  her  fruit. 

19  My  brethren,  if  any  among  you  do  err 
from  the  truth,    and   one  convert  him; 

20  *  let  him  know,  that  he  which  converteth 
a  sinner  from  the  error  of  his  way  shall 
save  a  soul  from  death,  and  shall  cover  a 
multitude  of  sins. 


^  Or,  having  anointed.    ^  Or,  nature.    3  Or.  icith  prayer.    *  Some  ancient  authorities  read  Anc)?/' i/<=. 

13.  Prayer  and  praise  are  safe  vents  for  keen  feeling. 

14,  15.  Tliis  evidently  refers  to  the  apostolic  day  of  miracles.  It  was  only  the  elders,  and  they  with  oil,  that 
could  work  the  miracle.  Those  two  facts  show  that  it  is  not  an  injunction  with  regard  simply  to  the  prayer  of  faith. 
If  he  have  committed  sins,  and  by  these  has  been  brought  to  his  sickness  (compare  1  Cor.  11 :  30). 

16.  In  its  working.     In  its  operation  in  the  spiritual  sphere,  where  it  is  a  link  in  the  chain  of  cause  and  effect. 

17,  18.  1  Kings  17  : 1,  and  18  : 1.     Much  was  in  the  fact  that  he  was  a  prophet,  but  much  also  was  in  the  prayer. 
20.  Shall  cover  a  multitude  of  sins  in  the  man  saved,  by  preventing  the  growth  and  maturity  of  many 

(see  Prov.  10 :  12,  where  the  antithesis  shows  us  the  meaning). 


The  Argument  of  this  Chapter.  —  "  The  cruel  rich  men  of  the  world  shall  suffer  their  just  reward  in  due  time. 
Let  Christians  be  patient  under  their  inflictions.  Avoid  impatience,  even  in  language.  Let  your  emotions  have  vent 
in  a  religious  direction.    Kemcmber  the  power  of  prayer,  and  seek  the  salvation  of  souls." 


THE   FIRST   EPISTLE   GENERAL 


PETER. 


This  Epistle  was  written  by  the  apostle  Peter,  at  Babylon,  probably  about  the  year  67.    It  is  addressed  to  the 
Jewish  Christians  in  Asia  Minor,  urging  them  to  a  steadfast  adherence  to  Christian  duty  under  persecutions. 


CHAPTER    I. 


1.  He  blesseth  Q-od  for  his  manifold  spirittial  graces ;  10.  shewing  that  the  salvation  in  Christ  is  no  news,  but  a 
thing  prophesied  of  old :  13.  and  exhorteth  them  accordingly  to  a  godly  conversation,  forasmuch  as  they  are 
now  born  anew  by  the  word  of  God. 


1  Petek,  an  apostle  of  Jesus  Christ,  to  the 
strangers  scattered  throughout  Pontus,  Galatia, 
Cappadocia,  Asia,  and  Bithynia, 

2  Elect  according  to  the  foreknowledge  of  God 
the  Father,  through  sanctification  of  the  Spirit, 
unto  obedience  and  sprinkling  of  the  blood  of 
Jesus  Christ:  Grace  unto  you,'  and  peace,  be  multi- 
plied. 

3  Blessed  he  the  God  and  Father  of  our  Lord 
Jesus  Christ,  which  according  to  his  abundant 
mercy  hath  begotten  us  again  unto  a  lively  hope 
by  the  resurrection  of  Jesus  Christ  from  the  dead, 

4  To  an  inheritance  incorruptible,  and  unde- 
filed,  and  that  f adeth  not  away,  reserved  in  heaven 
for  you, 

5  Who  are  kept  by  the  power  of  God  through 
faith  unto  salvation  ready  to  be  revealed  in  the 
last  time. 

6  Wherein  ye  greatly  rejoice,  though  now  for  a 
season,  if  need  be,  ye  are  in  heaviness  through 
manifold  temptations: 

7  That  the  trial  of  your  faith,  being  much  more 
precious  than  of  gold  that  perisheth,  though  it 
be  tried  with  fire,  might  be  found  unto  praise  and 
honour  and  glory  at  the  appearing  of  Jesus  Christ : 


1  Peter,  an  apostle  of  Jesus  Christ,  to 
the  elect  who  are  sojourners  of  the  Disper- 
sion in  Pontus,  Galatia,  Cappadocia,  Asia, 

2  and  Bithynia,  according  to  the  foreknowl- 
edge of  God  the  Father,  in  sanctification 
of  the  Spirit,  unto  obedience  and  sprin- 
kling of  the  blood  of  Jesus  Christ:  Grace 
to  you  and  peace  be  multiplied. 

3  Blessed  he  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  according  to  his 
great  mercy  begat  us  again  unto  a  living 
hope  by  the  resurrection  of  Jesus  Christ 

4  from  the  dead,  unto  an  inheritance  incor- 
rviptible,  and  undefiled,  and  that  fadeth  not 

5  away,  reserved  in  heaven  for  you,  who  by 
the  power  of  God  are  guarded  through 
faith  unto  a  salvation  ready  to  be  revealed 

6  in  the  last  time.  Wherein  ye  greatly  re- 
joice, though  now  for  a  little  while,  if 
need  be,   ye  have  been  put  to  grief   in 

7  manifold  i  temptations,  that  the  proof  of 
your  faith,  heinri  more  precious  than  gold 
that  perisheth  though  it  is  proved  by  fire, 
might  be  found  unto  praise  and  glory  and 
honour  at  the  revelation  of  Jesus  Christ : 


Or,  trials. 


1.  Sojourners  of  the  Dispersion.  See  on  James  1 :  1.  Pontuf,  Galatia,  Cappadocia,  Asia,  and 
Bithynia.  These  divisions  probably  embraced  the  whole  of  what  was  afterwards  called  Asia  Minor.  Pontus 
included  Paphlagonia;  and  Asia  (,the  province)  probably  included  all  the  western  and  southern  districts,  as  well  as 
Phrygia. 

3.  God's  foreknowledge,  the  Spirit's  sanctifying  power,  and  man's  obedient  reception  of  the  sprinkling  of 
Christ's  blood,  show  the  action  of  the  triune  God  in  man's  salvation,  and  man's  free  action  therein,  in  perfect  con- 
cordance. The  blood  sprinkled  on  the  worshipper  represented  the  application  to  him  of  the  results  of  the  sacrifice. 
The  Christian's  faith  receives  such  application  of  Christ's  blood;  and  "  obedience,"  here,  is  the  obedience  of  that 
faith  which  thus  receives  it. 

3.  Besat  us  again.    After  our  death  in  sin,  gave  us  a  new  birth  in  Christ. 

4.  And  that  fadeth  not  away.    Better,  "  and  unfading." 

5.  Salvation.    Used  here,  as  in  Rom.  13  ;  11,  for  the  completed  salvation  in  heaven  (verse  4). 

6.  Wherein.  In  which  condition  of  things.  Temptations.  Rather,  "trials;"  positions  that  have  tested 
your  faith. 

7.  The  proof.  The  testing  (see  James  1 :  2,  3,  for  a  similar  sentence;  also  compare  James  1 :  12).  Read,  "that 
the  testing  of  your  faith,  being  of  greater  value  than  the  testing  of  gold,  which  (notwithstanding  its  test  by  fire) 
perishes,  may  result  in  your  praise  and  glory  and  honor,"  etc. 


Aa  exhortation 


I.    PETER,    I. 


to  holiness. 


8  Whom  having  not  seen,  ye  love;  in  whom, 
though  now  j'e  see  him  not.  yet  believing,  ye  rejoice 
with  joy  iinspeakable  and  full  of  glory : 

9  Eeceiving  the  end  of  your  faith,  even  the  sal- 
vation of  your  souls. 

10  Of  which  salvation  the  prophets  have  en- 
quired and  searched  diligently,  who  prophesied  of 
the  grace  that  should  come  unto  you: 

11  Searching  what,  or  what  manner  of  time  the 
Spirit  of  Christ  which  was  in  them  did  signify, 
when  it  testified  beforehand  the  sufferings  of 
Christ,  and  the  gloiy  that  should  follow. 

12  Unto  whom  it  was  revealed,  that  not  unto 
themselves,  but  unto  us  they  did  minister  the 
things,  which  are  now  reported  unto  you  by  them 
that  have  preached  the  gospel  unto  you  with  the 
Holy  Ghost  sent  down  from  heaven;  which  things 
the  angels  desire  to  look  into. 

13  Wherefore  gird  up  the  loins  of  your  mind, 
be  sober,  and  hope  to  the  end  for  the  grace  that  is 
to  be  brought  unto  you  at  the  revelation  of  Jesus 
Christ; 

14  As  obedient  children,  not  fashioning  your- 
selves according  to  the  former  lusts  in  your  igno- 
rance : 

15  But  as  he  which  hath  called  you  is  holy,  so 
be  j^e  holy  in  all  manner  of  conversation ; 

16  Because  it  is  written,  Be  ye  holy ;  for  I  am 
holy. 

17  And  if  ye  call  on  the  Father,  who  without 
respect  of  persons  judgeth  according  to  every  man's 
work,  pass  the  time  of  your  sojourning  here  in 
fear: 

18  Forasmuch  as  ye  know  that  ye  were  not  re- 
deemed with  corruptible  things,  as  silver  and  gold, 
from  your  vain  conversation  received  by  tradition 
from  your  fathers ; 

19  But  with  the  precious  blood  of  Christ,  as  of 
a  lamb  without  blemish  and  without  spot : 

20  Who  verily  was  foreordained  before  the  foun- 
dation of  the  world,  but  was  manifest  in  these  last 
times  for  you, 

21  Who  by  him  do  believe  in  God,  that  raised 
him  up  from  the  dead,  and  gave  him  glory;  that 
your  faith  and  hope  might  be  in  God. 


8  whom  not  having  seen  ye  love;  on  whom, 
though  now  ye  see  him  not.  yet  believing, 
ye  rejoice  greatly  with  joy  unspeakable  and 

9  1  full  of  glory :  receiving  the  end  of  your 
faith,   even  the  salvation   of   your  souls. 

10  Concerning  whicli  salvation  the  prophets 
sought  and  searched  diligently,  who  proph- 
esied of  the  grace  that  shoidd  come  unto 

11  you:  searching  what  ?u»e  or  what  manner 
of  time  the  Spirit  of  Christ  which  was  in 
them  did  point  unto,  when  it  testified  be- 
forehand  the  sufferings  -  of    Christ,  and 

12  the  glories  that  should  follow  them.  To 
whom  it  was  revealed,  that  not  unto  them- 
selves, but  unto  you,  did  they  minister 
these  things,  which  now  have  been  an- 
nounced unto  you  througli  them  that 
preached  the  gospel  unto  you  "by  the 
*Holy  Ghost  sent  forth  from  heaven; 
which  things  angels  desire  to  look  into. 

13  Wherefore  girding  up  the  loins  of  your 
mind,  be  sober  and  set  your  hope  perfectly 
on  the  grace  that  ^  is  to  be  brought  unto 

14  you  at  the  revelation  of  Jesus  Christ ;  as 
children  of  obedience,  not  fashioning  your- 
selves according  to  your  former  lusts  in 

15  the  time  of  yom-  ignorance:  but  ^like  as 
he  which  called  you  is  holy,  be  ye  your- 
selves also  holy  in  all  manner  of  living ; 

16  because  it  is  written.  Ye  shall  be  holy;  for 

17  I  am  holy.  And  if  ye  call  on  him  as 
Father,  who  without  respect  of  persons 
judgeth  according  to  each  man's  work, 
pass  the  time  of  your  sojourning  in  fear : 

18  knowing  that  ye  were  redeemed,  not  with 
corruptible  things,  with  silver  or  gold, 
from  your  vain   manner   of   life   handed 

19  down  from  your  fathers  ;  but  with  precious 
blood,  as  of  a  lamb  without  blemish  and 
without  spot,  even  the  blood  of   Christ: 

20  who  was  foreknown  indeed  before  the 
foundation  of  the  world,  but  was  mani- 
fested at  the  end  of   the  times  for  yoiu- 

21  sake,  who  through  him  are  believers  in 
God,  which  raised  him  from  the  dead,  and 
gave  him  glory;   so  that  your  faith  and 

22  hope  might  be  in  God.  Seeing  ye  have 
purified  your  souls  in  your  obedience  to 
the   truth  unto    unfeigned    love    of    the 


Gr.  glorified.    ^  Gr.  unto.    »  Gr.  ; 


*  Or,  I/oli/  Spirit.    ^  Gr.  is  being  brought, 
called  yoxi. 


Or,  like  the  Holy  Oiie  which 


8.  This  exquisite  passage  is  translated  with  remarkable  felicity.  The  Old  Version  is  a  little  the  finer.  The 
Revision  inserts  "greatly"  with  "rejoice,"  so  as  to  preserve  the  likeness  to  verse  6;  but  that  was  not  necessary. 
"  AVhora  not  ha\ing  seen  ye  love,"  is  precisely  the  same  in  meaning  as  "whom  having  not  seen  ye  love;"  and  the 
latter  is  smoother. 

9.  The  salvation.    Here  it  is  the  salvation  as  appreciated  and  appropriated  by  a  present  faith. 

11.  AVhat  time  (chronologically),  or  what  manner  of  time  (as  to  circumstances). 

12.  By  the  Holy  Ghost,  in  his  power  of  inspiration  and  miracle-working.  To  look  into.  The  word  means, 
to  stoop,  so  as  to  catch  a  glimpse.  There  is  effort,  but  not  labored  investigation.  The  angels  do  not  explore  the 
mysteries  of  Christ,  but  they  desire  (so  to  speak)  to  peep  into  them. 

13.  Kevclation  of  Jesus  Christ.  Here,  as  in  verse  7,  this  means  the  revelation  referred  tu  in  2  Thess.  1 :  7, 
when  Christ  shall  come  to  judge  the  world. 

14.  Children  of  obedience.  Compare  Eph.  2:2;  5:6;  Col.  3 :  6.  Those  who  are  marked  by  their  love  of 
obedience. 

16.  T.ev.  11 :  44 ;  10  :  2. 

20.  At  the  end  of  the  times. .  At  the  close  of  the  various  periods  assigned  by  God  to  precede  the  incar- 
nation. 

21.  So  that  your  faith  and  hope  might  be  in  God,  that  he  would  also  raise  you  from  the  dead,  and  give 
you  glory. 

23,  We  may  better  read,  "  Seeing  ye  have  purified  your  souls  in  your  obedience  to  the  truth,  love  one  another 
from  the  heart  fervently  unto  an  unfeigned  brotherly  love." 


Christ  the  chief 


I.    PETER,    IT. 


comer  stone. 


22  Seeing  ye  have  purified  your  souls  in  obeying 
the  trutli  througli  tlie  Spirit  unto  unfeigned  love 
of  the  brethren,  see  that  ye  love  one  another  with 
a  pure  heart  fervently : 

23  Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  Uod,  which 
liveth  and  abideth  for  ever. 

24  For  all  flesh  is  as  grass,  and  all  the  glory  of 
man  as  the  flower  of  grass.  The  grass  withereth, 
and  the  flower  thereof  falleth  away: 

25  But  the  word  of  the  Lord  endureth  for  ever. 
And  this  is  the  word  which  by  the  gospel  is  preached 
unto  you. 


brethren,  love  one  another  ^  from  the  heart 

23  fervently :  having  been  begotten  again, 
not  of  corruptible  seed,  but  of  incorrup- 
tible, througli  the  word  of  ^God,  which 

24  liveth  and  abideth.    For, 

All  flesh  is  as  grass. 

And  all  the  glory  thereof  as  the  flower 

of  grass. 
The  grass    withereth,   and    the  flower 

falleth : 

25  But  the  ^  word  of  the  Lord  abideth  for 

ever. 
And  this  is  the  ^  word  of  good  tidings 
which  was  preached  unto  you. 


1  Many  ancient  authorities  read  from  a  clean  heart.    ^  Or,  God  who  liveth.    3  Gr.  saying. 

23.  The  word  of  God  carries  the  seed  of  truth  into  the  couscieuce;  and  so  the  new  man  is  begotten,  who  is  as 
abiding  as  the  Word. 

24,  25.  Isa.  40:6,  8. 

The  Argument  of  this  Chapter  —  "  Blessed  be  God  for  our  hope  experienced  in  the  trial  of  our  faith,  and  for  the 
glorious  privileges  which  we  enjoy  above  former  ages,  through  the  light  of  the  gospel.  Let  us,  then,  be  holy,  and 
full  of  love,  according  to  God's  eternal  Word." 


CHAPTER    II. 


1,  He  dehorteth  them  from  the  breach  of  charity  :  4.  shewing  that  Christ  is  the  foundation  whereupon  they  are 
built.  11.  He  beseecheth  them  also  to  abstain  from  fleshly  lusts,  13.  to  be  obedient  to  magistrates,  18.  and 
teacheth  servants  how  to  obey  their  masters,  20.  patiently  suffering  for  well  doing,  after  the  example  of 
Christ. 


1  Wherefore  laying  aside  all  malice,  and  all 
guile,  and  hypocrisies,  and  envies,  and  all  evil 
speakings, 

2  As  newborn  babes,  desire  the  sincere  milk  of 
the  word,  that  ye  may  grow  thereby: 

3  If  so  be  ye  have  tasted  that  the  Lord  is  gra- 
cious. 

4  To  whom  coming,  as  unto  a  living  stone,  dis- 
allowed indeed  of  men,  but  chosen  of  God,  and 
precious, 

5  Ye  also,  as  lively  stones,  are  built  up  a  spirit- 
ual house,  an  holy  priesthood,  to  offer  up  spiritual 
sacrifices,  acceptable  to  God  by  .Jesus  Christ. 

0  Wherefore  also  it  is  contained  in  the  scrip- 
ture. Behold,  I  lay  in  Sion  a  chief  corner  stone, 
elect,  precious :  and  he  that  believeth  on  him  shall 
not  be  confounded. 

7  Unto  you  therefore  which  believe  he  is  pre- 
cious: but  unto  them  which  be  disobedient,  the 
stone  which  the  builders  disallowed,  the  same  is 
made  the  head  of  the  corner, 

8  And  a  stone  of  stumbling,  and  a  rock  of  of- 
fence, even  to  them  which  stumble  at  the  word, 
being  disobedient:  whereunto  also  they  were 
appointed. 

9  But  ye  are  a  chosen  generation,  a  royal  priest- 
hood, an  holy  nation,  a  peculiar  people ;  that  ye 
should  shew  forth  the  praises  of  him  who  hath 
called  you  out  of  darkness  into  his  marvellous 
light: 


1  Putting  away  therefore  all  ^  wicked- 
ness, and  all  guile,  and  hypocrisies,  and 

2  envies,  and  all  evil  speakings,  as  newborn 
babes,  long  for  the  "^  spiritual  milk  which 
is  without  guile,  that  ye  may  grow  thereby 

3  unto  salvation  ;  if  ye  have  tasted  that  the 

4  Lord  is  gracious :  unto  whom  coming,  a 
living  stone,  rejected  indeed  of  men.  but 

5  with  God  elect,  ^  precious,  ye  also,  as  liv- 
ing stones,  are  built  up  ^  a  spiritual  house, 
to  be  a  holy  priesthood,  to  offer  up  spirit- 
ual sacrifices,  acceptable  to  God  through 

6  Jesus  Christ.  Because  it  is  contained  in 
^scripture, 

Behold,  I  lay  in  Zion  a  chief  corner 

stone,  elect,  ^ precious: 
And  he  that  believeth  on  ^  him  shall  not 

be  put  to  shame. 

7  "For  you  therefore  which  believe  is  the 
^preciousness:  but  for  such  as  disbelieve, 

The  stone  which  the  builders  rejected, 
The  same  was  made  the  head  of  the 
corner ; 

8  and, 

A  stone  of  stumbling,  and  a  rock  of 
offence; 
^  for  they  ^°  stumble  at  the  word,  being 
disobedient:    whereunto   also   they  were 

9  appointed.  But  .ye  are  an  elect  race,  a 
royal  priesthood,  a  holy  nation,  a  people 


1  Or,  malice.    »  Gr.  reasonable,    s  Or,  honourable.    *  Or,  a 
ttire.    6  Or,  it.    '  Or,  In  ymir  sight.    »  Or,  honour.    »  Gr. 


spiritual  house  for  a  holy  priesthood.    ^  Or,  a  scrip- 
who.    ^^  Or,  stumble,  being  disobedient  to  the  irord. 


2.  As  babes  in  Christ  desire  the  appropriate  spiritual  food  for  babes,  the  simple  facts  of  the  gospel. 

3.  If  ye  have  tasted.    See  Ps.  34  :  8. 

4.  See  Ps.  118 :  22;  also  see  on  Eph.  2 :  20. 

5.  A  spiritual  house,  to  be  a  holy  priesthood.        The  margin  is  preferable,  "  a  spiritual  house  for  a 
holy  priesthood."     The  metaphor  is  then  not  marred. 

6.  Isa.  28 :  16.    See  Eph.  2  :  20. 

7.  Ps.  118  :  22. 

8.  Isa.  8 :  14.    Whereunto  also  they  were  appointed.     In  full  accordance  with  their  own  free  will.     For 
the  expressions  of  this  verse,  see  Isa.  43  :  20,  21,  Exod.  19  :  5,  6,  Deut.  7  :  6,  Mai.  3  :  17  (Septuagiut). 

531 


Peter  beseecheth  them  also  to 


I.    PETER,    11. 


abstain  from  fleshly  lusts,  etc. 


10  Which  in  time  past  vere  not  a  people,  but 
are  now  the  people  of  God:  which  had  not  ob- 
tained mercy,  but  now  have  obtained  mercy. 

11  Dearly  beloved,  I  beseech  you  as  strangers 
and  pilgrims,  abstain  from  fleshly  lusts,  which 
war  against  the  soul; 

12  Having  your  conversation  honest  among  the 
Gentiles :  that,  whereas  they  speak  against  you  as 
evildoers,  they  may  by  your  good  works,  which 
they  shall  behold,  glorify  God  in  the  day  of  visita- 
tion. 

13  Submit  yourselves  to  every  ordinance  of  man 
for  the  Lord's  sake:  whether  it  be  to  the  king,  as 
supreme ; 

14  Or  unto  governors,  as  unto  them  that  are 
sent  by  him  for  the  punishment  of  evildoers,  and 
for  the  praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  with  well  do- 
ing ye  may  put  to  silence  the  ignorance  of  foolish 
men : 

16  As  free,  and  not  using  your  liberty  for  a 
cloke  of  maliciousness,  but  as  the  servants  of  God. 

17  Honour  all  men.  Love  the  brotherhood. 
Fear  God.     Honour  the  king. 

18  Servants,  he  subject  to  your  masters  with  all 
fear;  not  only  to  the  good  and  gentle,  but  also  to 
the  froward. 

19  For  this  is  thankwortliy,  if  a  man  for  con- 
science toward  God  endure  grief,  suffering  wrong- 
fully. 

20  For  what  glory  /.s  it,  if,  when  ye  be  buffeted 
for  your  faults,  ye  shall  take  it  patiently  ?  but  if, 
when  ye  do  well,  and  suffer  for  it,  ye  take  it  pa- 
tiently, this  is  acceptable  with  God. 

21  For  even  hereunto  were  ye  called:  because 
Christ  also  suffered  for  us,  leaving  us  an  example, 
that  ye  should  follow  his  steps: 

22  Who  did  no  sin,  neither  was  guile  found  in 
his  mouth  : 

28  Who,  when  he  was  reviled,  reviled  not  again; 
when  he  suffered,  he  threatened  not;  but  com- 
mitted himself  to  him  that  judgeth  righteously: 

24  Who  his  own  self  bare  our  sins  in  his  own 
body  on  the  tree,  that  Ave,  being  dead  to  sins, 
should  live  unto  righteousness:  by  whose  stripes 
ye  were  healed. 

2.5  For  ye  were  as  sheep  going  astray;  but  are 
now  returned  unto  the  Shepherd  and  Bishop  of 
your  souls. 


for  Gore's  own  possession,  that  ye  may 
shew  forth  the  excellencies  of  him  who 
called  you  out  of  darkness  into  his  mar- 

10  vellous  light:  which  in  time  past  were 
no  people,  but  now  are  the  people  of  God : 
which  had  not  obtained  mercy,  but  now 
have  obtained  mercy. 

11  Beloved,  I  beseech  you  as  sojourners 
and  pilgrims,  to  abstain  from  fleshly  lusts, 

12  which  war  against  the  soul ;  having  your 
behaviour  seemly  among  the  Gentiles; 
that,  wherein  they  speak  against  you  as 
evil-doers,  they  may  by  your  good  works, 
which  they  behold,  glorify  God  in  the  day 
of  visitation. 

13  Be  subject  to  every  ^  ordinance  of  man 
for  the  Lord's  sake:  whether  it  be  to  the 

14  king,  as  supreme ;  or  unto  governors,  as 
sent  ■•^  by  him  for  vengeance  on  evil-doers 

15  and  for  praise  to  them  that  do  well.  For 
so  is  the  will  of  God,  that  by  well-doing 
ye  should  put  to  silence  the  ignorance  oi 

16  foolish  men  :  as  free,  and  not  "using  your 
freedom  for  a  cloke  of  ■'wickedness,  but 

17  as  bondservants  of  God.  Honour  all  men. 
Love  the  brotherhood.  Fear  God.  Hon- 
our the  king. 

18  ^  Servants,  be  in  subjection  to  your  mas- 
ters with  all  fear;   not  only  to  the  good 

19  and  gentle,  but  also  to  the  froward.  For 
this  is  •*  acceptable,  if  for  conscience  "  to- 
ward God  a  man  endureth  griefs,  suffering 

20  wrongfully.  For  what  glory  is  it,  if,  when 
ye  sin,  and  are  buffeted  for  it,  ye  shall 
take  it  patiently  ?  but  if,  when  ye  do  well, 
and  suffer  ./'or  it,  ye  shall  take  it  patiently, 

21  this  is  ''acceptable  with  God.  For  here- 
unto were  ye  called:  because  Christ  also 
suffered  for  you,  leaving  you  an  example, 

22  that  ye  should  follow  his  steps :  who  did 
no   sin,  neither  was  guile  found  in  his 

23  mouth :  who,  when  he  was  reviled,  re- 
viled not  again ;  when  he  suffered,  threat- 
ened not;  but  icommitted  ^himself  to  him 

24  that  judgeth  righteously:  who  his  own 
self  8  bare  our  sins  in  his  body  upon  the 
tree,  that  we.  having  died  unto  sins, 
might  live  unto  righteousness;  by  whose 

25  1"  stripes  ye  were  healed.  For  ye  were 
going  astray  like  sheep;  but  are  now  re- 
turned unto  the  Shepherd  and  ^^  Bishop  of 
your  souls. 


Gr.  creation.    "  Qr.  through.    ^  Gr.  having.    *  Or,  malice 
8  Or,  his  cause.    *  Or,  carried  up  .  .  .  to  the 


.    ''  Gr.  Hotmehold-Kervants.    <"  Gr.  grace.    '  Gr.  of. 
tree.    ">  Gr.  bruise.    "  Or,  Overseer. 


10.  See  Hos.  2  :  23. 

13.  Good  works.  "  Seemly  works."  Same  adjective  as  that  in  the  preceding  clause.  The  day  of  visita- 
tion. Rather,  "a  day  of  visitation;"  i.e.,  any  such  day  (see  Luke  19:44).  The  time  when  God  specially  forces 
the  truth  upon  the  attention  of  the  unconverted. 

13,  14.  See  on  Rom.  13:  1-6.     Them  that  do  well.     Literally,  "well-doers." 

15.  Put  to  silence.  Literally,  "  muzzle."  The  ignorance  of  foolisli  men  would  declare  the  Christian 
faith  to  be  hostile  to  government. 

16.  A  cloke.     Rather,  "  a  veil." 

17.  Honor  all  men;  especially  love  the  brotherhood  of  Christians.  Fear  God.  And  if  you  ask  about  the 
monarch,  who  may  be  a  tyrant,  count  him  with  the  rest  of  mankind,  and  honor  him. 

18.  Froward.     Literally,  "  crooked." 

21.  Kxaniple.     The  word  originally  refers  to  those  examples  which  were  set  for  children  learning  to  write. 
32.  Isa.  53:9. 

34.  Bare  our  sins.     Or,  "  offered  up  our  sins."     Bee  Heb.  7  :  27,  and  13 :  15,  for  the  same  Greek  word.     The 
tree.    The  cross  (Deut.  21 :  23).     By  whose  stripes,  etc.  (Isa.  53  :  5). 
a.'j.  Astray  like  sheep.    Isa.  53 :  6. 

The  Argument  of  this  Chapter.  —  "  Let  us  lay  aside  evil,  and  seek  a  pure,  spiritual  diet,  coming  to  Christ,  the 
living  stone,  on  whom  we  are  built  as  living  stones  for  a  spiritual  temi)le.  Do,  therefore,  good  works,  and  show 
proper  subjection  to  authority  of  every  kind,  taking  meekly  all  unjust  treatment  after  the  example  of  Christ." 


Duties  of  wives 


I.    PETER,    III. 


and  husbands. 


CHAPTER    III. 

teacheth  the  duty  of  wives  and  husbands  to  each  other,  8.  exhorting  all  men  to  unity  and  love,  14.  and 
to  suffer  persecution.     19.  He  declareth  also  the  benefits  of  Christ  toward  the  old  world. 


1  Likewise,  ye  wives,  he  in  subjection  to  your 
own  husbands;  that,  if  any  obey  not  the  word, 
they  also  may  without  the  word  be  won  by  the 
conversation  of  the  wives; 

2  While  they  behold  your  chaste  conversation 
coupled  with  fear. 

3  Whose  adorning  let  it  not  be  that  outward 
adorning  of  plaiting  the  hair,  and  of  wearing  of 
gold,  or  of  putting  on  of  apparel ; 

4  But  let  it  be  the  hidden  man  of  the  heart,  in 
that  which  is  not  corruptible,  even  the  ornaiuent 
of  a  meek  and  quiet  spirit,  which  is  in  the  sight 
of  God  of  great  price. 

5  For  after  this  manner  in  the  old  time  the  holy 
women  also,  who  trusted  in  God,  adorned  them- 
selves, being  in  subjection  unto  their  own  hus- 
bands : 

6  Even  as  Sara  obeyed  Abraham,  calling  him 
lord:  whose  daughters  ye  are,  as  long  as  ye  do 
well,  and  are  not  afraid  with  any  amazement. 

7  Likewise,  ye  husbands,  dwell  with  them  ac- 
cording to  knowledge,  giving  honour  unto  the 
wife,  as  unto  the  weaker  vessel,  and  as  being  heirs 
together  of  the  grace  of  life;  that  your  prayers  be 
not  hindered. 

8  Finally,  be  ye  all  of  one  mind,  having  com- 
passion one  of  another,  love  as  brethren,  be  piti- 
ful, be  courteous : 

9  Not  rendering  evil  for  evil,  or  railing  for  rail- 
ing: but  contrariwise  blessing;  knowing  that  ye  are 
thereunto  called,  that  ye  should  inherit  a  blessing. 

10  For  he  that  will  love  life,  and  see  good  days, 
let  him  refrain  his  tongue  from  evil,  and  his  lips 
that  they  speak  no  guile : 

11  Let  him  eschew  evil,  and  do  good;  let  him 
seek  peace,  and  ensue  it. 

12  For  the  eyes  of  the  Lord  are  over  the  right- 
eous, and  his  ears  are  open  unto  their  prayers: 
but  the  face  of  the  Lord  is  against  them  that  do 
evil. 

l.S  And  who  is  he  that  will  harm  you,  if  ye  be 
followers  of  that  which  is  good  ? 

14  But  and  if  ye  suffer  for  righteousness'  sake, 
happy  are  ye  :  and  be  not  afraid  of  their  terror, 
neither  be  troubled ; 


15 


In  like  manner,  ye  wives,  be  in  subjec- 
tion to  your  own  husbands ;  that,  even  if 
any  obey  not  the  word,  they  may  without 
the  word  be  gained  by  the  i  behaviour  of 
their  wives;  beholding  your  chaste  ^ be- 
haviour coupled  with  fear.  Whose  adorn- 
ing let  it  not  be  the  outward  adorning  of 
plaiting  the  hair,  and  of  wearing  jewels 
of  gold,  or  of  putting  on  apparel ;  but  let 
it  be  the  hidden  man  of  the  heart,  in  the 
incorruptible  apparel  of  a  meek  and  quiet 
spirit,  which  is  in  the  sight  of  God  of 
great  price.  For  after  this  manner  afore- 
time the  holy  women  also,  who  hoped  in 
God,  adorned  themselves,  being  in  subjec- 
tion to  their  own  '■'husbands:  as  Sarah 
obeyed  Abraham,  calling  him  lord:  whose 
children  ye  now  are,  if  ye  do  well,  and  are 
not  ^  put  in  fear  by  any  terror. 

Ye  husbands,  in  like  manner,  dwell  with 
your  tuives  according  to  knowledge,  giving 
honour  *unto  the  woman,  as  unto  the 
weaker  vessel,  as  being  also  joint-heirs  of 
the  grace  of  life;  to  the.  end  that  your 
prayers  be  not  hindered. 

Finally,  be  ye  all  likeminded,  ^compas- 
sionate, loving  as  brethren,  tenderhearted, 
humbleminded :  not  rendering  evil  for 
evil,  or  reviling  for  reviling;  but  contrari- 
wise blessing;  for  hereunto  were  ye  called, 
that  ye  should  inherit  a  blessing.    For, 

He  that  would  love  life, 

And  see  good  days, 

Let  him  refrain  his  tongue  from  evil. 

And  his  lips  that  they  speak  no  guile : 

And  let  him  turn  away  from  evil,  and 
do  good ; 

Let  him  seek  peace,  and  pursue  it. 

For  the  eyes  of  the  Lord  are  upon  the 
righteous. 

And  his  ears  unto  their  supplication : 

But  the  face  of  the  Lord  is  upon  them 
that  do  evil. 

And  who  is  he  that  will  harm  you,  if  ye 
be  zealous  of  that  which  is  good?  But 
and  if  ye  should  suffer  for  righteousness' 
sake,  blessed  are  ye :  and  fear  not  their 
fear,  neither  be  troubled  ;  but  sanctify  in 
your  hearts  Christ  as  Lord:   being  ready 


Or,  manner  of  life.    2  Or,  husbands  (as  Sarah  .  .  .  ye  are  become),  doing  loell,  and  not  being  afraid, 
afraid  with.    *  (it.  unto  the  female  vessel,  as  weaker.    *  Gr.  sympathetic. 


1.  In  like  manner,  as  we  are  to  be  subject  to  government,  and  servants  are  to  be  subject  to  masters. 

2.  Fear  to  offend  propriety,  a  sensitiveness  regarding  duty. 
3,4.  See  1  Tim.  2:9,  10. 

4.  But  let  it  be  the  hidden  man  of  the  heart,  etc.  Rather,  "but  let  the  hidden  man  of  the  heart  be 
adorned  with  the  incorruptible  apparel  of  a  meek  and  quiet  spirit." 

6.  And  are  not  put  in  fear  by  any  terror.  And  are  not  afraid  from  any  fright  at  the  world's  mockery  at 
your  subjection. 

7.  Read,  "  ye  husbands,  in  lilie  manner  (as  the  others  must  practise  self-restraint),  dwell  with  your  wives  as  with 
the  weaker  feminine  instrument  (of  God's  gracious  work),  giving  them  honor  as  being  joint-heirs  of  the  grace  of 
life  (i.e.,  of  the  eternal  life  given  by  grace)." 

10-13.  Ps.  34:12-16. 

14.  But  and  if.  But  if  even.  Fear  not  their  fear,  etc.  Taken  from  Isa.  8:12,  13.  Do  not  partake  of 
their  fear;  i.e.,  the  fear  which  the  wicked  experience. 


533 


Peter  exhorteth  them 


I.    PETER,    lY. 


to  cease  from  sin. 


15  But  sanctify  the  Lord  God  in  your  hearts: 
and  be  ready  always  to  give  an  answer  to  every 
man  that  asketh  you  a  reason  of  the  hope  that  is 
in  you  witli  meekness  and  fear: 

16  Having  a  good  conscience;  that,  whereas 
they  speak  evil  of  you,  as  of  evildoers,  they  may 
be  ashamed  that  falsely  accuse  your  good  conver- 
sation in  Christ. 

17  For  it  is  better,  if  the  will  of  God  be  so,  that 
ye  suffer  for  well  doing,  than  for  evil  doing. 

18  For  Christ  also  hath  once  suffered  for  sins, 
the  just  for  the  unjust,  that  he  miglit  bring  us  to 
God,  being  put  to  death  in  the  flesh,  but  quickened 
by  the  Spirit : 

19  By  which  also  he  went  and  preached  unto 
the  spirits  in  prison; 

20  Which  sometime  were  disobedient,  when 
once  the  longsuffering  of  God  waited  in  the  days 
of  Noah,  while  the  ark  was  a  preparing,  wherein 
few,  that  is,  eight  souls  were  saved  by  water. 

21  The  like  figure  whereunto  even  baptism  doth 
also  now  save  us  (not  the  putting  away  of  the 
filth  of  the  flesh,  but  the  answer  of  a  good  con- 
science toward  God, )  by  the  resurrection  of  Jesus 
Christ : 

22  Who  is  gone  into  heaven,  and  is  on  the  right 
hand  of  God;  angels  and  authorities  and  powers 
being  made  subject  unto  him. 


always  to  give  answer  to  every  man  that 
asketh  you  a  reason  concerning  the  hope 
that  is   in  you,  yet  with  meekness  and 

16  fear:  having  a  good  conscience;  that, 
wherein  ye  are  spoken  against,  they  may 
be  put  to   shame  who   revile  your  good 

17  manner  of  life  in  Christ.  For  it  is  better, 
if  the  will  of  God  should  so  will,  that  ye 
suffer  for  well-doing  than  for  evil-doing. 

18  Because  Christ  also  i  suffered  for  sins 
once,  the  righteous  for  the  unrighteous, 
that  he  might  bring  us  to  God;  being  put 
to  death  in  the   flesh,  but  quickened   in 

19  the   spirit ; .  in  which  also  he  went   and 

20  preached  unto  the  spirits  in  prison,  which 
aforetime  were  disobedient,  when  the  long- 
suffering  of  God  waited  in  the  days  of 
Noah,  while  the  ark  was  a  preparing, 
2  wherein  few,  that  is,  eight  souls,   were 

21  saved  through  water:  which  also  ^ after 
a  true  likeness  doth  now  save  you,  even 
baptism,  not  the  putting  away  of  the  filth 
of  the  flesh,  but  the  *  interrogation  of  a 
good  conscience  toward  God,  through  the 

22  resurrection  of  Jesus  Christ;  who  is  on 
the  right  hand  of  God,  having  gone  into 
heaven ;  angels  and  authorities  and  powers 
being  made  subject  unto  him. 


1  Many  aucieut  authorities  read  died.    2  Or,  into  which  few,  that  is,  eight  souls,  were  brought  safely  through  water. 
3  Or,  in  the  antitype.    *  Or,  inquiry.     Or,  appeal. 

15.  Fear.     See  on  verse  2. 

18.  Being  put  to  deatli,  etc.  Who  though  he  was  indeed  slain,  as  far  as  his  flesh  was  concerned,  yet  was 
made  alive  in  the  spirit  (i.e.,  his  spiritual  existence). 

19.  The  words  "  aforetime  when,"  belong  to  the  verbs  "  went  and  preached,"  and  not  only  to  the  word  "  diso- 
bedient." So  we  read,  "  in  which  spiritual  life  (as  opposed  to  a  mere  fleshly  life,  which  is  of  small  account)  he 
aforetime  went  and  preached  to  the  imprisoned  spirits  who  were  disobedient,  when  the  longsuffering  of  God  waited 
in  the  days  of  Noah."  The  apostle  is  magnifying  the  spiritual  life  over  the  fleshly  life,  that  the  Christians  may  rise 
above  their  persecutions.  So  he  mentions  Christ  as  an  example.  He  suffered  in  body;  but  his  spiritual  life  was  not 
slain,  that  same  spiritual  life  in  which  he  (through  Noah)  preached  to  the  spirits  of  the  antediluvians  who  were  in 
the  prison-house  of  sin  (compare  Isa.  42  :  7).     Spirits  are  emphasized,  as  against  bodies,  throughout  ihe  passage. 

20.  21.  While  the  apostle  is  speaking  of  the  preaching  of  Christ  in  Noah's  day,  he  naturally  thinks  of  the  ark 
and  its  lesson.  The  water  of  the  deluge,  which  washed  awiiy  the  sinners,  and  so  purified  the  earth,  bare  up  the 
ark,  and  saved  Noah's  family.  So  baptism  (not  the  outward  rite,  as  if  the  putting  away  of  the  filth  of  the  flesh  was 
intended,  but  the  inward  action  of  the  Spirit,  which  produces  the  humble  inquiry  of  a  good  conscience  before  God) 
saves  us,  while  the  same  action  of  the  divine  Spirit  sweeps  away  the  rebellious  into  perdition.  Only  the  few  receive 
the  preaching  of  Christ's  spiritual  life,  and  the  spiritual  baptism  he  bestows. 

21.  "  Which  water  now  in  its  antitype,  baptism,  saves  you,"  etc.  Here  (as  Paul,  in  Tit.  3 :  5)  the  sacred  writer 
is  careful  to  guard  us  against  supposing  the  outward  rite  of  baptism  is  intended.  Baptism,  with  the  apostles  in 
their  letters,  is  always  (except  where  the  circumstances  call  for  a  literal  rendering,  as  in  1  Cor.  1  :  13-17)  the  bap- 
tism of  the  heart  by  the  Holy  Spirit.     The  Church  early  corrupted  itself  by  referring  it  to  the  external  rite. 

The  Argument  of  this  Chapter.  — "Wiyea,  husbands,  and  all  be  circumspect  in  your  conduct,  so  that,  if  ye 
suffer,  it  may  be  with  pious  hearts  and  quiet  consciences,  remembering  the  example  of  our  suffering  Lord,  whose 
spiritual  life  only  triumphed  as  his  bodily  life  suffered.    It  is  the  spiritual  life  to  which  we  should  give  heed." 


CHAPTER    IV. 


1,  He  exhortetli  them  to  cease  from  sin  hy  the  example  of  Christ,  and  the  consideration 
now  approacheth :  12.  and  oomforteth  them  against  persecution. 


the  general  end  that 


1  FonASMUcii  then  as  Christ  hath  suffered  for 
us  in  the  flesh,  arm  yourselves  likewise  with  the 
same  mind:  for  he  that  hath  suiTered  in  the  flesh 
hath  ceased  from  sin ; 


1  Forasmuch  then  as  Christ  suffered  in 
tilt'  flesh,  arm  ye  yourselves  also  with  the 
same  'mind;  for  he  that  hath  suffered  in 

2  the  flesh  hath  ceased  2 from  sin;  that  *  ye 


Or,  thought.    -  Some  ancient  authorities  read  unto  1 


3  Or,  he  no 


■>nger 


his  time. 


1.  A  resumption  from  chap.  3 :  18.  "  Because  Christ  also  suffered  for  sins  once,  the  righteous  for  the  unright- 
eous, that  he  might  bring  us  to  God;  being  put  to  death  in  the  flesh  .  .  .  forasmuch  then  as  Christ'  suffered  in  the 
flesh,"  etc.  The  last  four  verses  of  chap.  3  form  a  digression  :  1st,  to  show  how  Christ's  spirit  was  superior  to  his 
body,  and,  2d,  to  show  the  power  of  the  spiritual  baptism.    Arm  ye  yourselves  also  with  the  saiue  luiud. 

534 


A  comfort  to  them 


I.    PETER,    IV 


who  endure  persecution. 


2  That  he  no  longer  should  live  the  rest  of  his 
time  in  the  flesh  to  the  lusts  of  men,  but  to  the 
will  of  God. 

3  For  the  time  past  of  our  life  may  suffice  us  to 
have  wrought  the  will  of  the  Gentiles,  when  we 
walked  in  lasciviousness,  lusts,  excess  of  Avine, 
revellings,  banquetings,  and  abominable  idolatries: 

4  Wherein  they  think  it  strange  that  ye  run  not 
with  them  to  the  same  excess  of  riot,  speaking 
evil  of  you  : 

5  Who  shall  give  account  to  him  that  is  ready 
to  judge  the  quick  and  the  dead. 

6  For  this  cause  was  the  gospel  preached  also 
to  them  that  are  dead,  that  they  might  be  judged 
according  to  men  in  the  flesh,  but  live  according 
to  God  in  the  spirit. 

7  But  the  end  of  all  things  is  at  hand:  be  ye 
therefore  sober,  and  watch  vmto  prayer. 

8  And  above  all  things  have  fervent  charity 
among  yourselves:  for  charity  shall  cover  the 
multitude  of  sins. 

9  Use  hospitality  one  to  another  without  grud- 
ging. 

10  As  every  man  hath  received  the  gift,  even  so 
minister  the  same  one  to  another,  as  good  stewards 
of  the  manifold  grace  of  God. 

11  If  any  man  speak,  let  him  speak  as  the  ora- 
cles of  God;  if  any  man  minister,  let  him  do  it  as 
of  the  ability  which  God  giveth:  that  God  in  all 
things  may  be  glorified  through  Jesus  Christ,  to 
whom  be  praise  and  dominion  for  ever  and  ever. 
Amen. 

12  Beloved,  think  it  not  strange  concerning  the 
fiery  trial  which  is  to  try  you,  as  though  some 
strange  thing  happened  unto  you : 

13  But  rejoice,  inasmuch  as  ye  are  partakers  of 
Christ's  sufferings;  that,  when  his  glory  shall  be 
revealed,  ye  may  be  glad  also  with  exceeding  joy. 

14  If  ye  be  reproached  for  the  name  of  Christ, 
happy  are  ye  ;  for  the  spirit  of  glory  and  of  God 
resteth  upon  you :  on  their  part  he  is  evil  spoken 
of,  but  on  your  part  he  is  glorified. 

15  But  let  none  of  you  suffer  as  a  murderer,  or 
as  a  thief,  or  as  an  evildoer,  or  as  a  busybody  in 
other  men's  matters. 

16  Yet  if  any  man  suffer  as  a  Christian,  let  him 
not  be  ashamed ;  but  let  him  glorify  God  on  this 
behalf. 


no  longer  should  live  the  rest  of  your  time 
in  the  flesh  to  the  lusts  of  men,  but  to  the 

3  will  of  God.  For  the  time  past  may  suf- 
fice to  have  wrought  the  desire  of  the  Gen- 
tiles, and  to  have  walked  in  lasciviousness, 
lusts,  winebibbings,  revellings,  carousings, 

4  and  abominable  idolatries :  wherein  they 
think  it  strange  that  ye  run  not  with  them 
into  the  same  ^  excess  of  riot,  speaking 

5  evil  of  you  :  who  shall  give  account  to  him 
that  is  ready  to  judge  the  quick  and  the 

6  dead.  For  unto  this  end  2  was  the  gospel 
preached  even  to  the  dead,  that  they  might 
be  judged  according  to  men  in  the  flesh, 
but  live  according  to  God  in  the  spirit. 

7  But  the  end  of  all  things  is  at  hand:  be 
ye  therefore  of  sound  mind,  and  be  sober 

8  unto  Sprayer:  above  all  things  being  fer- 
vent in  your  love  among  yourselves ;    for 

9  love  covereth  a  multitude  of  sins :  using 
hospitality  one  to  another  without  mur- 

10  muring :  according  as  each  hath  received 
a  gift,  ministering^it  among  yourselves,  as 
good  stewards  of  the  manifold  grace  of 

11  God ;  if  any  man  speaketh,  sj^eaking  as 
it  were  oracles  of  God;  if  any  man  min- 
istereth,  ministering  as  of  the  strength 
which  God  supplieth:  that  in  all  things 
God  may  be  glorified  through  .Jesus  Christ, 
whose  is  the  glory  and  the  dominion  •*for 
ever  and  ever.     Amen. 

12  ^  Beloved,  think  it  not  strange  concern- 
ing the  fiery  trial  among  you,  which 
cometh  upon  you  to  prove  you,  as  though 
a    strange    thing    happened    unto    you: 

18  but  insomuch  as  ye  are  partakers  of 
Christ's  sufferings,  rejoice;  that  at  the 
revelation  of  his  glory  also  ye  may  rejoice 

14  with  exceeding  joy.  If  ye  are  reproached 
^  for  the  name  of  Christ,  blessed  are  ye ; 
because  the  Spirit  of  glory  and  the  Spirit 

15  of  God  resteth  upon  you.  For  let  none 
of  you  suffer  as  a  nmrderer,  or  a  thief,  or 
an  evil-doer,  or  as  a  meddler  in  other  men's 

16  matters :  but  if  a  man  suffer  as  a  Chris- 
tian, let  him  not  be  asliamed ;  but  let  him 


Or,  flood.    -  Or,  were  the  1 


tidings  preached.    *  Gr.  prayers.    *  Gr.  unto  the  ages  of  the  ages.    ^  Gv.  in. 


Ha^-e  the  same  faith,  courage,  and  readiness  to  suffer  that  Christ  had.    He  that  hath  suffered  in  the  flesh  hath 

ceased  from  sin.     This  is  not  Christ  (for  then  the  Greek  article  would  not  have  been  put  before  the  participle 
6  wa^cui),  but  any  Christian.     The  sufferer  from  persecution  (fined,  scourged,  imprisoned,  or  mutilated)  has  suffered 
only  in  the  fleshly  life,  and  for  the  reason  that  he  has  ceased  from  a  sinful  course  (see  verse  2). 
3.  May  suffice.     Rather,  "doth  suffice." 

5.  AVlio.     They  who  think  it  strange,  etc.     Quick.     Living. 

6.  Even  to  the  dead.  To  those  who  have  been  put  to  death  in  the  persecution.  That  they  migrht  be 
judged,  etc.  A  common  form  for  "that,  while  they  might  be  judged  according  to  men  in  the  flesh,  yet  they 
might  live  according  to  God  in  the  spirit."  The  nothingness  of  the  flesh  iu  comparison  with  the  spirit  is  here  again 
emphasized. 

7.  The  end  of  all  things  is  at  hand.  By  no  means  are  we  to  suppose  that  Peter  (or  Paul)  expected  the 
judgment-day  to  be  near  them.  They  spoke  as  any  Christian  minister  would  now  speak  in  view  of  the  shortness  of 
the  earthly  life.  The  end  of  all  things  is  at  hand,  —  that  is,  the  end  of  all  these  earthly  things  (to  which  persecutions 
belong),— and  so  be  ready  for  the  higher  spiritual  life. 

8.  Love  covereth  a  multitude  of  sins.    See  on  James  5:20. 

12.  Think  it  not  strange.  They  were  probably  undergoing  their  first  persecution.  From  the  time  the 
Church  of  Christ  was  planted  among  them,  to  this  time,  they  had  been  in  quiet,  probably  for  fifteen  years;  aud  they 
had  supposed  that  outward  prosperity  would  always  be  the  lot  of  Christ's  Church. 

14.  The  last  clause  in  the  Old  Version  is  omitted  by  the  very  common  testimony,  Aleph,  A,  and  B  on  the  side 
adopted  by  the  Revisers,  and  K,  L,  P,  on  the  other.  In  this  case,  the  best  cursives  are  with  the  former,  as  also 
the  bulk  of  the  versions.  K  is  the  Moscow  Codex  of  the  ninth  century.  L  is  the  Codex  Angelicus  Komanus  of  the 
ninth  century.    P  is  the  Porfirian  palimpsest  of  the  ninth  century. 

16.  In  this  name  of  Christian. 


Peter  exhortetli  the  elders 


I.    PETER,    Y 


to  feed  their  flocks. 


17  For  the  time  is  come  that  judgment  must 
begin  at  the  liouse  of  God:  and  if  it  first  begin  at 
us,  what  sliall  tlie  end  be  of  them  tliat  obey  not 
the  gospel  of  God  ? 

18  And  if  the  righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  the  sinner  appear  ? 

19  Wherefore  let  them  that  suffer  according  to 
the  will  of  God  commit  the  keeping  of  their  souls 
to  him  in  well  doing,  as  unto  a  faithful  Creator. 


17  glorify  God  in  this  name.  For  the  time  is 
come  for  judgement  to  begin  at  the  house 
of  (4od:  and  if  it  biyin  first  at  us,  what 
shall  be  the  end  of  them  that  obey  not  the 

18  gospel  of  God  ?  And  if  the  righteous  is 
scarcely  saved,  where   shall   the  imgodly 

19  and  sinner  appear?  Wherefore  let  them 
also  that  suffer  according  to  the  will  of 
God  commit  their  souls  in  well-doing  unto 
a  faithful  Creator. 


17,  18.  The  objection  of  a  faint-hearted  Christian  is  answered.  He  has  in  mind  the  words  of  God  as  given  by 
Ezekiel  (chap.  9:6),  "  Begin  (the  destruction)  at  my  sanctuary,"  and  dreads  God's  visitation  on  his  Church.  The 
apostle  answers,  "  Granted  that  judgment  has  begun  at  the  house  of  God.  This  is  merely  temporary,  and  an  afflic- 
tion of  the  flesh.  But  what  will  be  the  end  of  our  persecutors  when  their  souls  go  down  to  eternal  perdition?  For 
we  may  say  with  the  sacred  writer  (Prov.  11:31;  Seventy),  'if  the  righteous  is  scarcely  saved  (with  respect  to 
earthly  death),  where  shall  the  ungodly  and  sinner  appear  (at  the  final  doom)  ?  '  "  It  is  a  comparison  throughout  of 
God's  wholesome  chastisements  of  his  people  and  the  penal  doom  of  the  wiclied,  that  Christians  might  be  encouraged 
amid  persecution. 

19.  Wherefore.    Because  of  your  exalted  position  above  your  persecutors. 

T/ifi  Argument  of  this  Chapter.  —  "  Like  Christ,  be  willing  to  suffer  in  the  flesh,  while  your  spirit  is  safe,  remem- 
bering that  you  suffer  because  you  have  abandoned  sin.  In  hope  of  your  future  glory,  exercise  your  love  and  your 
varied  gifts  in  God's  name.  Rejoice  in  your  sufferings,  and  remember  that  your  troubles  are  temporary  and  bodily; 
but  those  of  your  persecutors  shall  be  eternal  and  spiritual." 


CHAPTER    V. 

1,  He  exhorteth  the  elders  to  feed  their  flocks,  5.  the  younger  to  obey,  8.  and  all  to  be  sober,  watchful,  and  con- 
stant in  the  faith !  9.  to  resist  the  cruel  adversary  the  devil. 


1  The  elders  which  are  among  you  I  exhort, 
•who  am  also  an  elder,  and  a  witness  of  the  suffer- 
ings of  Christ,  and  also  a  partaker  of  the  glory 
that  shall  be  revealed : 

2  Feed  the  flock  of  God  which  is  among  you, 
taking  the  oversight  thereof,  not  by  constraint, 
but  willingly;  not  for  filthy  lucre,  but  of  a  ready 
mind; 

.S  Xeither  as  being  lords  over  God's  heritage,  but 
being  ensamples  to  the  flock. 

4  And  when  the  chief  Shepherd  shall  appear, 
ye  shall  receive  a  crown  of  glory  that  fadeth  not 
away. 

5  Likewise,  ye  younger,  submit  yourselves  unto 
the  elder.  Yea,  all  of  you  be  subject  one  to  an- 
other, and  be  clothed  with  humility :  for  God  re- 
sisteth  the  proud,  and  giveth  grace  to  the  humble. 

6  Humble  yourselves  therefore  under  the  mighty 
hand  of  God,  that  he  may  exalt  you  in  due  time : 

7  Casting  all  your  care  upon  him;  for  he  careth 
for  you. 

8  Be  sober,  be  vigilant;  because  your  adversary 
the  devil,  as  a  roaring  lion,  walketh  about,  seeking 
whom  he  may  devour: 

9  Whom  resist  stedfast  in  the  faith,  knowing 
that  the  same  afllictions  are  accomplished  in  your 
brethren  that  are  in  the  world. 


1  The  elders  therefore  among  you  I  ex- 
hort, who  am  a  fellow-elder,  and  a  witness 
of  the  sufferings  of  Christ,  who  am  also 
a  partaker  of  the  glory  that  shall  be  re- 

2  vealed:  Tend  the  flock  of  God  which  is 
among  you,  ^  exercising  the  oversight,  not 
of  constraint,  but  willingly,  ^  according 
unto  God ;  nor  yet  for  filthy  lucre,  but  of 

3  a  ready  mind  ;  neither  as  lording  it  over 
the  charge  allotted  to  you,   but  making 

4  yourselves  ensamples  to  the  flock.  And 
when  the  chief  Shepherd  shall  be  mani- 
fested, ye  shall  receive  the  crown  of  glory 

5  that  fadeth  not  away,  ^Likewise,  ye 
younger,  be  subject  unto  the  elder.  Yea, 
all  of  you  gird  yourselves  with  humility, 
to  serve  one  another:  for  God  resisteth 
the  proud,  but  giveth  grace  to  the  humble. 

6  Humble  yourselves  therefore  under  the 
mighty  hand  of  God,  that  he  may  exalt 

7  you  in  due  time  ;  casting  all  your  anxiety 

8  upon  him,  because  he  careth  for  you.  Be 
sober,  be  watchful:  your  adversary  the 
devil,  as  a  roaring  lion,  Avalketh  about, 

9  seeking  Avhom  he  may  devour:  whom 
withstand  stedfast  in  *  your  faith,  know- 
ing that  the  same  sufferings  are  '^  accom- 


1  Some  ancient  authorities  omit  exercising  the  oversight.  ^  Some  ancient  authorities  omit  according  vnto  Gnd. 
3  Or,  Likcunse  .  .  .  elder;  yea,  all  of  you  one  to  another.  Gird  yourselves  with  humility.  *  Or,  the.  ^  Gr. 
being  accomplished. 

1.  Therefore.     Because  of  this  true  view  of  your  sufferings. 

2.  Kxercising  the  oversiglit.    Literally,  "  bishopiug."    Filthy  lucre.    Base  gain. 
5.  I'rov.  3 :  34. 

8.  Your  adversary  the  tlevil.  The  first  noun  is  equivalent  to  the  Hebrew  "  Satan."  The  second  is  the 
"  accuser,"  or  "  slanderer."  Satan's  enmity  is  carried  on  by  accusations,  which,  if  true  in  themselves,  are  falsely 
applied  (Christ  having  made  atonement).  His  "devouring"  is  where  he  can  make  good  the  accusation.  Faith  is, 
therefore,  the  resisting  power  to  Satan. 

9.  Knowing  tliat  the  same  siifTcrhigs,  etc.  Rather  read,  "knowing  that  these  very  sufferings  are 
being  completed  to  your  brotherhood  in  the  world."  The  emphasis  is  on  "  completed."  The  "  eternal  glory  "  of 
the  next  verse  is  contrasted  with  these  sufferings  completed  here. 

536 


Salutations 


I.    PETER,    V. 


and  greetings. 


10  But  the  God  of  all  grace,  who  hath  called  us 
unto  his  eternal  glory  by  Christ  Jesus,  after  that 
ye  have  suffered  a  while,  make  you  perfect,  stab- 
lish,  strengthen,  settle  yon. 

11  To  him  be  glory  and  dominion  for  ever  and 
ever.     Amen. 

12  By  Silvanus,  a  faithful  brother  unto  you,  as 
I  suppose,  I  have  written  briefly,  exhorting,  and 
testifying  that  this  is  the  true  grace  of  God  where- 
in ye  stand. 

13  The  church  that  is  at  Babylon,  elected  to- 
gether with  you,  saluteth  you;  and  so  doth  Marcus 
my  son. 

14  Greet  ye  one  another  with  a  kiss  of  charity. 
Peace  he  with  you  all  that  are  in  Christ  Jesus. 
Amen. 


plished  in  your  ^  brethren  who  are  in  the 

10  world.  And  the  God  of  all  grace,  who 
called  you  unto  his  eternal  glory  in  Christ, 
after  that  ye  have  suffered  a  little  while, 
shall  himself  '^  perfect,  stablish,  strength- 

11  en  8  you.  To  him  he  the  dominion  *for 
ever  and  ever.     Amen. 

12  By  Silvanus,  ^our  faithful  brother,  as 
I  account  him,  I  have  written  unto  you 
briefly,  exhorting,  and  testifying  that  this 
is  the  true  grace  of  God:   stand  ye  fast 

13  therein.  «She  that  is  in  Babylon,  elect 
together  with  you,  saluteth  you;  and  so 

14  doth  Mark  my  son.  Salute  one  another 
with  a  kiss  of  love. 

Peace  be  unto  you  all  that  are  in  Christ, 


Gr.  brotherhood.    ^  Or,  restore,    s  Many  ancient  authorities  add  settle.    *  Or.  unto  the  ages  of  the  ages.    "  Gr. 
the.    8  That  is,  The  church,  or,  The  Bister. 

13.  Silvanus.    See  1  Thess.  1 : 1. 

13.  She  that  is  in  Babylon.    Generally  understood  to  be  the  Church.    Otherwise  we  should  have  to  read, 
'  elect  together  with  me,"  and  refer  it  to  Peter's  wife.    Mark.    The  evangelist. 


The  Argument  of  this  Chapter.  — 
faithful,  and  watchful  against  Satan." 


'Ye  elders,  be  faithful  examples  to  the  people;  and,  ye  people,  be  humble, 


THE   SECOND   EPISTLE   GENERAL 


PETER. 


This  Epistle  vras  probably  written  by  the  apostle  Peter  shortly  after  hi»  First  Epistle,  and  to 
In  it  he  urges  to  spiritual  growth  in  view  of  the  day  of  Christ's  coming,  and  warns  against  false  te 


the  same  persons. 


CHAPTER    I. 

1,  Confirming  them  in  hope  of  the  increase  of  God's  graces,  5.  he  exhorteth  them,  by  faith,  and  good  works,  to 
make  their  calling  sure :  12,  whereof  he  is  careful  to  remember  them,  knowing  that  his  death  is  at  hand ! 
16.  and  warneth  them  to  be  constant  in  the  faith  of  Christ,  who  is  the  true  Son  of  Q-od,  by  the  eyewitness 
of  the  apostles  beholding  his  majesty,  and  by  the  testimony  of  the  Father,  and  the  prophets. 


1  Simon  Peter,  a  servant  and  an  apostle  of 
Jesus  Christ,  to  them  that  have  obtained  like 
precious  faith  with  us  through  the  righteousness 
of  God  and  our  Saviour  Jesus  Christ: 

2  Grace  and  peace  be  multiplied  unto  you 
through  the  knowledge  of  God,  and  of  Jesus  our 
Lord, 

.3  According  as  his  divine  power  hath  given 
unto  us  all  things  that  pertain  unto  life  and  god- 
liness, through  the  knowledge  of  him  that  hath 
called  us  to  glory  and  virtue : 

4  Whereby  are  given  imto  us  exceeding  great 
and  preciovxs  promises:  that  by  these  ye  might  be 
partakers  of  the  divine  nature,  having  escaped  the 
corruption  that  is  in  the  world  through  lust. 

5  And  beside  this,  giving  all  diligence,  add  to 
your  faith  virtue ;  and  to  virtue  knowledge ; 

6  And  to  knowledge  temperance;  and  to  tem- 
perance patience;  and  to  patience  godliness; 

7  And  to  godliness  brotherly  kindness;  and  to 
brotherly  kindness  charity. 

8  For  if  these  things  be  in  you,  and  abound, 
they  make  you  that  ye  shall  neither  be  barren  nor 
unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ. 


1  1  Simon  Peter,  a  ^  servant  and  apostle  of 
Jesus  Christ,  to  them  that  have  obtained 
2  a  like  precious  faith  with  us  in  the  right- 
eousness of  *  our  God  and  Saviour  Jesus 

2  Christ :  Grace  to  you  and  peace  be  multi- 
plied  in   the   knowledge  of   God   and  of 

3  Jesus  our  Lord ;  seeing  that  his  divine 
power  hath  granted  unto  us  all  things 
that  pertain  unto  life  and  godliness, 
through  the  knowledge  of  him  that  called 

4  us  ''  by  his  own  glory  and  virtue ;  where- 
by he  hath  granted  unto  us  his  precious 
and  exceeding  great  promises;  that 
through  these  ye  may  become  partakers 
of  '•the  divine  nature,  having  escaped 
from  the  corruption  that  is  in  the  world 

5  by  lust.  Yea,  and  for  this  very  cause 
adding  on  your  part  all  diligence,  in  your 
faith  supply  virtue;   and   in  yottr  virtue 

6  knowledge;  and  in  your  knowledge  ''tem- 
perance; and  in  your  "temperance  pa- 
tience;  and  in  your  patience  godliness; 

7  and  in  your  godliness  love  of  the  breth- 
ren; and  in  your  love  of  the  brethren  love. 

8  For  if  these  things  are  yours  and  abound. 


Many  ancient  authorities  read  Symeon 
Saviour,    f  "  .... 


Or.  bond -servant.    '  Gr 


equally  precious.    *  Or,  our  God  and  the 
ancient  authorities  read  through  glory  and  virtue.    8  Or,  a.    '  Or,  self-control. 


1.  A  like  precious  faith.     Rather,  "an   equal  faith;"   i.e.,  equal   in  honor.     Faith,  etc.     Reliance  upon 
Christ's  righteousness. 

2.  Knowledge.    An  intimate  heart- knowledge  (eTriY«'"<rei).    Such  knowledge  is  the  one  source  of  peace. 

3.  Unto  life  and  jarodliness.    The  only  true  life  which  is  in  godliness.    By  his  own  glory  and  virtue. 
By  his  own  glorious  excellency. 

4.  Whereby.    By  which  glorious  excellency.    Thvouffh  these.    By  acceptiug  them  in  faith.    Partakers 
of  the  divine  nature.    Compare  Heb.  12 :  10,  "  partakers  of  his  holiness." 

5.  Virtue.     (Christian  valor,  or  spiritual  courage  and  bravery. 

6.  Temperance.     Self-control.     Patience.     Patient  endurance. 

7.  Love  of  the  brethren.     To  avoid  the  exceeding  awkwardness  of  "  iu  your  love  of  the  brethren  love,"  read 
"  brotherly  kiuduess  "  for  "  love  of  the  brethren  "  (bis). 

538 


Peter  warneth  them  to  be 


II.    PETER,    I. 


constant  in  the  faith  of  Christ. 


9  But  he  that  lacketh  these  things  is  blind,  and 
cannot  see  afar  off,  and  hath  forgotten  tliat  he 
was  purged  from  his  old  sins. 

10  Wherefore  the  rather,  brethren,  give  dili- 
gence to  make  your  calling  arid  election  sure:  for 
if  ye  do  these  things,  ye  shall  never  fall  : 

11  For  so  an  entrance  shall  be  ministered  unto 
you  abundantly  into  the  everlasting  kingdom  of 
our  Lord  and  Saviour  Jesus  Christ. 

12  Wherefore  I  will  not  be  negligent  to  put  you 
always  in  remembrance  of  these  things,  though 
ye  know  them,  and  be  established  in  the  present 
truth. 

13  Yea,  I  think  it  meet,  as  long  as  I  am  in  this 
tabernacle,  to  stir  you  up  by  putting  you  in  re- 
membrance ; 

14  Knowing  that  shortly  I  must  put  off  this  my 
tabernacle,  even  as  our  Lord  Jesus  Christ  hath 
shewed  me. 

15  Moreover  I  will  endeavour  that  ye  may  be 
able  after  my  decease  to  have  these  things  always 
in  remembrance. 

16  For  we  have  not  followed  cunningly  devised 
fables,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jesus  Christ,  but  were 
eyewitnesses  of  his  majesty. 

17  For  he  received  from  God  the  Father  honour 
and  glory,  when  there  came  such  a  voice  to  hira 
from  the  excellent  glory,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased. 

18  And  this  voice  which  came  from  heaven  we 
heard,  when  we  were  with  him  in  the  holy  mount. 

19  We  have  also  a  more  sure  word  of  prophecy ; 
whereunto  ye  do  well  that  ye  take  heed,  as  luito 
a  light  that  shineth  in  a  dark  place,  until  the  day 
dawn,  and  the  day  star  arise  in  your  hearts : 

20  Knowing  this  first,  that  no  prophecy  of  the 
scripture  is  of  any  private  interpretation. 


they  make  you  to  be  not  idle  nor  unfruit- 
ful unto  the  knowledge  of  our  Lord  Jesus 
9  Christ.  For  he  that  "lacketh  these  things 
is  blind,  i  seeing  only  what  is  near,  having 
forgotten  the  cleansing  from  his  old  sins. 

10  Wherefore,  brethren,  give  the  more  dili- 
gence to  make  your  calling  and  election 
sure:   for  if  ye  do  these  things,  ye  shall 

11  never  stumble :  for  thus  shall  be  richly 
supplied  unto  you  the  entrance  into  the 
eternal  kingdom  of  our  Lord  and  Saviour 
Jesus  Christ. 

12  Wherefore  I  shall  be  ready  always  to 
put  you  in  remembrance  of  these  things, 
though  ye  know  them,  and  are  established 

13  in  the  truth  which  is  with  yon.  And  I 
think  it  right,  as  long  as  I  am  in  this  tab- 
ernacle, to  stir  you  up  by  putting  you  in 

14  remembrance ;  knowing  that  the  putting 
off  of  my  tabernacle  coraeth  swiftly,  even 
as  our  Lord  Jesus  Christ  signified  unto 

15  me.  Yea,  I  will  give  diligence  that  at 
every  time  ye  may  be  able  after  my  ^  de- 
cease to  call  these  things  to  remembrance. 

16  For  we  did  not  follow  cunningly  devised 
fables,  when  we  made  known  unto  you 
the  power  and  ^  coming  of  our  Lord  Jesus 
Christ,  but  we  were  eye-witnesses  of  his 

17  majesty.  For  he  *  received  from  God  the 
Father  honour  and  glory,  when  there 
^  came  such  a  voice  to  him  from  the  ex- 
cellent glory,  This  is  my  beloved  Son,  in 

18  whom  I  am  well  pleased :  and  this  voice 
we  ourselves  heard  •'come  out  of  heaven, 
when  we  were  with  him  in  the  holy  mount. 

19  And  we  have  the  word  of  prophecy  made 
more  sure ;  whereunto  ye  do  well  that  ye 
take  heed,  as  unto  a  lamp  shining  in  a 
■^  dark  place,  until  the  day  dawn,  and  the 

20  day-star  arise  in  your  hearts :  knowing 
this  first,  that  no  prophecy  of  scripture  is 

21  of  ^  private  interpretation.    For  no  proph- 


Or,  closing  his  eyes.    *  Or,  departure.    »  Gr.  presence.    *  Gr.  having  received.    *  Gr.  was  brought  .  .  .  by  the 
majestic  glory.    *  Gr.  brought.    '  Gr.  squalid.    *  Or,  special. 


8.  Unto  the  knowledge.  Unto  (or,  as  respecte)  the  full  knowledge  (compare  verses  2  and  3).  The  knowl- 
edge of  God  and  of  Christ  is  the  foundation  of  a  godly  life.  The  ai)08tle  here  says,  that,  if  the  qualities  mentioned  in 
verses  5-7  are  exhibited,  then  the  knowledge  of  God  and  Christ  has  not  hecn  in  vain. 

9.  Is  blind,  seeing:  only  what  is  near.  The  latter  expression  corrects  the  former;  as  a  Christian,  however 
weak,  could  not  be  called  absolutely  blind. 

10.  Wherefore.  Because  of  this  sad  condition  to  which  neglect  will  bring  Christians.  To  make  your  call- 
ing and  election  sure  in  your  own  minds.  If  ye  do  these  things,  mentioned  in  verses  5-7.  Ye  shall  never 
stumble  in  doubt. 

11.  Richly  supplied.  Referring  to  the  "  supply  "  of  verse  5,  etc.  The  entrance  into  the  eternal  king- 
dom is  on  this  earth  in  this  life.  To  those  who  cultivate  the  graces  of  verses  5-7,  the  entrance  (the  present  experi- 
ences of  grace)  will  be  peculiarly  rich  or  sumptuous  above  that  of  the  negligent  Christian. 

12.  In  the  truth  which  is  with  you.  "In  the  present  truth;"  i.e.,  in  the  truth  of  the  gospel  now  made 
known. 

14.  As  our  L.ord  Jesiis  Christ  signified  nnto  me.    See  John  21 :  18, 19. 

15.  To  call  these  things  to  remembrance.     Or,  "  to  make  mention  of  these  things." 

16.  The  power  and  coming  of  our  Lord  Jesus  Christ.  The  "  coming  "  (irapovcria.)  here  is  certainly  the 
first  coming  in  the  flesh,  as  Peter  had  seen  it :  hence  the  "  power  "  is  that  which  he  exhibited  in  his  ministry. 

17.  The  transfiguration  (Matt.  17  :  5).     Peter,  James,  and  John  were  the  three  witnesses  of  the  transfiguration. 

18.  Holy  mount.     Made  holy  by  the  event.     We  know  not  what  mountain  it  was.     It  certainly  was  ?;o<  Tabor. 

19.  We  have  the  word  of  prophecy  made  more  sure.  Rather,  "  we  have  the  word  of  prophecy  as  a 
more  sure  testimony;"  that  is,  more  sure  than  any  vision.  The  day-star.  Gr.,  "Phosphorus."  Lat.,  "Luci- 
fer." The  light-bringer.  A  name  given  to  the  planet  Venus,  as  the  morning-star  heralding  the  sunrise.  The  Scrip- 
tures are  the  light  to  be  used  until  the  day  of  the  heavenly  dispensation  opens.  There  will  be  a  preliminary  dawn, 
and  shining  of  the  morning-star,  before  that  d.iy  fully  opens  with  its  sunrise. 

20.  Is  of  private  interpretation.  Rather,  "  is  of  its  own  interpretation;  "  i.e.,  is  its  o^vn  interpreter.  No 
prophecy  refers  merely  to  the  events  of  its  own  time,  although  it  may  have  such  a  promise  and  subordinate  reference, 
but  it  chiefly  refers  to  Messiah  and  his  times;  for  not  man  (verse  21),  but  God,  whose  plan  of  redemption  centres  in 
Christ,  is  the  author  of  prophecy. 


Peter  foretelleth  them 


II.    PETER,    II. 


false  teachers. 


21  For  tlie  prophecy  came  not  in  old  time  by 
the  will  of  man:  hut  holy  men  of  God  spake  an 
they  were  moved  by  the  Holy  Ghost. 


ecy  ever  ^  came  by  the  will  of  man  :  but 
men  spake  from  God,  being  moved  by  the 
2  Holy  Ghost. 


'  Gr.  wan  brought.    '  Or,  Holy  Spirit. 


The  Argument  of  this  Chapter.  — ''Through  the  knowledge  of  Christ  let  your  graces  abound,  and  your  reward 
ehall  be  great  in  your  peace  and  joy.  I  speak  to  you  the  truth  of  Christ,  as  testified  to  at  the  transfiguration,  and  in 
the  prophecies  of  Scripture,  to  which  you  should  give  heed." 


CHAPTER    II. 


1.  He  foretelleth  them  of  false  teachers,  shewing  the  impiety  and  pnnishment  both  of  them  and  their  followers  : 
7.  from  which  the  godly  shall  be  delivered,  as  Lot  was  out  of  Sodom ;  10.  and  more  fully  describeth  the 
manners  of  those  profane  and  blasphemous  seducers,  whereby  they  may  be  the  better  known,  and  avoided, 


1  But  there  were  false  prophets  also  among  the 
people,  even  as  there  shall  be  false  teachers  among 
you,  who  privily  shall  bring  in  damnable  heresies, 
even  denying  the  Lord  that  bought  them,  and 
bring  upon  themselves  swift  destruction. 

2  And  many  shall  follow  their  pernicious  ways ; 
by  reason  of  whom  the  way  of  truth  shall  be  evil 
spoken  of. 

3  And  through  covetousness  shall  they  with 
feigned  words  make  merchandise  of  you:  whose 
judgment  now  of  a  long  time  lingereth  not,  and 
their  damnation  slurabereth  not. 

4  For  if  God  spared  not  the  angels  that  sinned, 
but  cast  them  down  to  hell,  and  delivered  them 
into  chains  of  darkness,  to  be  reserved  unto  judg- 
ment ; 

5  And  spared  not  the  old  world,  but  saved  Noah 
the  eighth  perHon,  a  preacher  of  righteousness, 
bringing  in  the  flood  upon  the  world  of  the  un- 
godly; 

6  And  turning  the  cities  of  Sodom  and  Gomor- 
rha  into  ashes  condemned  theia  with  an  overthrow, 
making  tltem  an  ensample  unto  those  that  after 
should  live  imgodly; 

7  And  delivered  just  Lot,  vexed  with  the  filthy 
conversation  of  the  wicked: 

8  (For  that  righteous  man  dwelling  among  them, 
in  seeing  and  hearing,  vexed  /u.s  righteous  soul 
from  day  to  day  with  their  unlawful  deeds;) 

9  The  Lord  knoweth  how  to  deliver  the  godly 
out  of  temptations,  and  to  reserve  the  unjust  unto 
the  day  of  judgment  to  be  punished: 

10  But  chiefly  them  that  walk  after  the  flesh  in 
the  lust  of  uncleanness,  and  despise  government. 
Presumptuous  are  they,  selfwilled,  they  are  not 
afraid  to  speak  evil  of  dignities. 

11  Whereas  angels,  which  are  greater  in  power 
and  might,  bring  not  railing  accusation  against 
them  before  the  Lord. 


1  But  there  arose  false  prophets  also 
among  the  people,  as  among  you  also 
there  shall  be  false  teachers,  who  shall 
privily  bring  in  ^  destructive  heresies,  de- 
nying even  the  Master  that  bought  them, 
bringing  upon   themselves  swift  destruc- 

2  tion.  And  many  shall  follow  their  lasciv- 
ious doings;  by  reason  of  whom  the  way 

3  of  the  truth  shall  be  evil  spoken  of.  And 
in  covetousness  shall  they  with  feigned 
words  make  merchandise  of  you:  whose 
sentence  now  from  of  old  lingereth  not, 

4  and  their  destruction  slumbereth  not.  For 
if  God  spared  not  angels  when  they  sinned, 
but  "-^cast  them  down  to  ^hell,  and  com- 
mitted them  to  *  pits  of  darkness,  to  be 

5  reserved  unto  judgement ;  and  spared  not 
the  ancient  world,  but  preserved  Noah 
with  seven  others,  ^a  preacher  of  right- 
eousness, when  he  brought  a  flood  upon 

6  the  world  of  the  ungodly;  and  turning 
the  cities  of  Sodom  and  Gomorrah  into 
ashes  condemned  them  with  an  overthrow, 
having  made  them  an  example  unto  those 

7  that  should  live  ungodly ;  and  delivered 
righteous  Lot,  sore  distressed  by  the  las- 

8  civious  life  of  the  wicked  ( for  that  right- 
eous man  dwelling  among  them,  in  seeing 
and  hearing,  ''vexed  liia  righteous  soid 
from  day  to  day  with  their  lawless  deeds) : 

9  the  Lord  knoweth  how  to  deliver  the 
godly  out  of  temptation,  and  to  keep 
ithe  unrighteous  under  jjunishinpnt  imto 

10  the  day  of  judgement;  but  chiefly  them 
that  walk  after  the  flesh  in  the  lust  of 
defllement,  and  despise  dominion.  Dar- 
ing, selfwilled,  tliey  tremble  not  to  rail  at 

11  ■'dignities:  whereas  angels,  though  greater 
in  might  and  power,  bring  not  a  railing 


1  Ov,  sects  of  perdition.    ^  Or,  cast  them  into  dungeons.    ^  Gr.  Tartarus.    *  Some  ancient  authorities  read  chains, 
6  Gr.  a  herald.    "  Gr.  tormented.    '  Gr.  glories. 

I.  This  is  intimately  connected  with  the  preceding  chapter.  Peter  had  just  referred  to  the  prophets  of  God  who 
predicted  the  Messiah.  This  leads  him  to  mention  the  false  prophets,  who,  as  in  the  Jewish  church,  so  in  the  Chris- 
tian, would  pervert  the  truth.  Among:  the  people.  The  ancient  .Jews.  The  Master  that  bought  them. 
The  owner  that  bought  them.     He  obtained  ownership  by  buying  them  (see  1  Cor.  6  :  20,  and  1  Pet.  1 :  18,  IH). 

3.  Make  merchandise  of  yoH.     Deal  in  you  as  if  you  were  merchandise,  so  as  to  make  gain  out  of  you. 

4.  Hell.  Greek,  "  Tartarus."  In  Grecian  poetry,  the  region  of  the  condemned.  It  is  treated  here  as  a  place 
of  detention  till  judgment  shall  be  pronounced. 

0.  An  example  unto  those,  etc.     Kather,  "  an  example  (or  type)  of  those,"  etc. 

9.  rn<ler  punishment,  awaiting  the  final  judgment. 

10.  Ill  the  lust  of  fletilement.     In  polluted  desire.     DarinK.  selfwilled.     Self-confident  darers. 

II.  Whereas.  Where;  i.e.,  in  the  very  case  in  which.  A|;ainst  them.  Against  these  dignities.  However 
wicked  these  dignities  (such  as  the  Roman  emperor  and  his  proconsuls)  might  be,  the  members  of  the  church  were 
rot  to  rail  at  them;  for  not  even  the  angels  did  this.  The  like  passage  iu  Jude  (verse  9)  shows  tiiat  the  angels 
Avoided  railing,  even  at  8atau  himself. 

540 


False  teachers 


11.    PETER,    11. 


fully  described. 


12  But  these,  as  natural  bnite  beasts,  made  to  be 
taken  and  destroyed,  speak  evil  of  the  things  that 
they  understand  not;  and  shall  utterly  perish  in 
their  own  corruption ; 

13  And  shall  receive  the  reward  of  unrighteous- 
ness, as  they  that  count  it  pleasure  to  riot  in  the 
day  time.  Spots  the)/  are  and  blemishes,  sporting 
themselves  with  their  own  deceivings  while  they 
feast  with  you; 

14  Having  eyes  full  of  adultery,  and  that  cannot 
cease  from  sin ;  beguiling  unstable  souls :  an  heart 
they  have  exercised  with  covetous  practices;  cursed 
children: 

15  Which  have  forsaken  the  right  way,  and  are 
gone  astray,  following  the  way  of  Balaam  the  son 
of  Bosor,  who  loved  tlie  wages  of  unrighteousness ; 

16  But  was  rebuked  for  his  iniquity :  the  dumb 
ass  speaking  with  man's  voice  forbad  the  madness 
of  the  prophet. 

17  These  are  wells  without  water,  clouds  that 
are  carried  with  a  tempest;  to  whom  the  mist  of 
darkness  is  reserved  for  ever. 

18  For  when  they  speak  great  swelling  words  of 
vanity,  they  allure  through  the  lusts  of  the  flesh, 
through  much  wantonness,  those  that  were  clean 
escaped  from  them  who  live  in  error. 

19  While  they  promise  them  liberty,  they  them- 
selves are  the  servants  of  corruption :  for  of  whom 
a  man  is  overcome,  of  the  same  is  he  brought  in 
bondage. 

20  For  if  after  they  have  escaped  the  pollutions 
of  the  world  through  the  knowledge  of  the  Lord 
and  Saviour  Jesus  Christ,  they  are  again  entangled 
therein,  and  overcome,  the  latter  end  is  worse  with 
them  than  the  beginning. 

21  For  it  had  been  better  for  them  not  to  have 
known  the  way  of  righteousness,  than,  after  they 
have  known  it,  to  turn  from  the  holy  command- 
ment delivered  unto  them. 

22  But  it  is  happened  unto  them  according  to 
the  true  proverb.  The  dog  is  turned  to  his  own 
vomit  again;  and  the  sow  that  was  washed  to 
her  wallowing  in  the  mire. 


judgement  against  them  before  the  Lord. 

12  But  these,  as  creatures  without  reason, 
born  1  mere  animals  ^  to  be  taken  and 
destroyed,  railing  in  matters  whereof  they 
are  ignorant,  shall  in  their  ^  destroying 

13  surely  be  destroyed,  suffering  wrong  as 
the  hire  of  wrong-doing;  tnen  that  count 
it  pleasure  to  revel  in  the  day-time,  spots 
and  blemishes,   revelling  in  their  ■'love- 

14  feasts  while  they  feast  with  you ;  having 
eyes  full  of  ^adultery,  and  that  cannot 
cease  from  sin ;  enticing  unstedf ast  souls ; 
having  a  heart  exercised  in  covetousness; 

15  children  of  cursing;  forsaking  the  right 
way,  they  went  astray,  having  followed 
the  way  of  Balaam  the  son  of  ^Beor,  who 

16  loved  the  hire  of  wrong-doing;  but  he 
was  rebuked  for  his  own  transgression :  a 
dumb  ass  spake  with  man's  voice   and 

17  stayed  the  madness  of  the  prophet.  These 
are  springs  without  water,  and  mists 
driven  by  "a  storm;   for  whom  the  black- 

18  ness  of  darkness  hath  been  reserved.  For, 
uttering  great  sAvelling  tcords  of  vanity, 
they  entice  in  the  lusts  of  the  flesh,  by 
lasciviousness,  those  who  are  just  escap- 

19  ing  from  them  that  live  in  error ;  promis- 
ing them  liberty,  while  they  themselves 
are  bondservants  of  corruption;  for  of 
■^whom  a  man  is  overcome,  of  the  same 

20  is  he  also  brought  into  bondage.  For  if, 
after  they  have  escaped  the  defilements  of 
the  world  through  the  knowledge  of  *  the 
Lord  and  Saviour  Jesus  Christ,  they  are 
again  entangled  therein  and  overcome, 
the  last  state  is  become  worse  with  them 

21  than  the  first.  For  it  were  better  for 
them  not  to  have  known  the  way  of  right- 
eousness, than,  after  knowing  it,  to  turn 
back  from  the  holy  commandment  deliv- 

22  ered  unto  them.  It  has  happened  unto 
them  according  to  the  true  proverb.  The 
dog  turning  to  his  own  vomit  again,  and 
the  sow  that  had  washed  to  wallowing  in 
the  mire. 


1  Gr.  natural.    =  Or,  to  take  and  to  destroy.    ^  Or,  corruption.    <  Many  ancient  authorities  read  deceivings,    ^  Gr. 
an  adulteress.    «  Many  ancient  authorities  read  Bosor.    '  Or,  what.    '  Many  ancient  authorities  read  our. 

13.  Revelling  In  their  love-feasts.    The  other  reading  is  better,  "  revelling  in  their  deceits." 

14.  Children  of  cursing.    See  on  1  Pet.  1 :  14. 

15.  Balaam.    Num.  22. 
17.  These  false  teachers. 

38.  Prov.  26 :  11.    The  Epistle  of  Jude  bears  many  striking  resemblances  to  this  chapter,  even  in  expression. 
The  two  apostles  probably  quoted  from  the  same  source  under  the  Spirit's  guidance. 


The  Argument  of  this  Chapter.  —  "There  are  false  teachers,  who  teach  for  gain,  and  pander  to  lust.    God  will 
destroy  them,  and  those  whom  they  seduce  from  the  truth." 


The  day  of  the 


II.    PETER,    III. 


Lord  described. 


CHAPTER    HI. 


1.  He  assnreth  them  of  the  certainty  of  Christ's  coming  to  judgment,  against  those  scomers  who  dispnte  against 
it !  8.  warning  the  godly,  for  the  long  patience  of  God,  to  hasten  their  repentance.  10.  He  describeth  also 
the  manner  how  the  world  shall  be  destroyed :  11.  exhorting  them,  from  the  expectation  thereof,  to  all 
holiness  of  life:  15.  and  again,  to  think  the  patience  of  God  to  tend  to  their  salvation,  as  Panl  wrote  to 
them  in  his  epistles. 


1  This  second  epistle,  beloved,  I  now  write  unto 
you;  in  both  which  I  stir  up  your  pure  minds  by 
way  of  remembrance : 

2  That  ye  may  be  mindful  of  the  words  which 
were  spoken  before  by  the  holy  prophets,  and  of 
the  commandment  of  us  the  apostles  of  the  Lord 
and  Saviour: 

3  Knowing  this  first,  that  there  shall  come  in 
the  last  days  scoffers,  walking  after  their  own 
lusts, 

4  And  saying,  Where  is  the  promise  of  his  com- 
ing ?  for  since  the  fathers  fell  asleep,  all  things 
continue  as  they  ivere  from  the  beginning  of  the 
creation. 

5  For  this  they  willingly  are  ignorant  of,  that 
by  the  word  of  God  the  heavens  were  of  old,  and 
the  earth  standing  out  of  the  water  and  in  the 
water : 

6  Whereby  the  world  that  then  was,  being  over- 
flowed with  water,  perished : 

7  But  the  heavens  and  the  earth,  which  are 
now,  by  the  same  word  are  kept  in  store,  reserved 
unto  fire  against  the  day  of  judgment  and  perdi- 
tion of  ungodly  men. 

8  But,  beloved,  be  not  ignorant  of  this  one 
thing,  that  one  day  is  with  the  Lord  as  a  thousand 
years,  and  a  thousand  years  as  one  day. 

9  The  Lord  is  not  slack  concerning  his  promise, 
as  some  men  count  slackness;  but  is  longsuffering 
to  US-ward,  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance. 

10  But  the  day  of  the  Lord  will  come  as  a  thief 
in  the  night;  in  the  which  the  heavens  shall  pass 
away  with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat,  the  earth  also  and  the 
works  that  are  therein  sliall  be  burned  up. 

11  Seeing  then  that  all  these  things  shall  be  dis- 
solved, what  manner  of  per.s'ous  ought  ye  to  be  in 
all  holy  conversation  and  godliness, 

12  Looking  for  and  hasting  unto  tlie  coming  of 
the  day  of  God,  wherein  the  heavens  being  on  fire 
shall  be  dissolved,  and  the  elements  shall  melt  with 
fervent  heat  ? 

13  Nevertheless  we,  according  to  his  promise, 
look  for  new  heavens  and  a  new  earth,  wherein 
dwelleth  righteousness. 

14  Wherefore,  beloved,  seeing  that  ye  look  for 
such  things,  be  diligent  that  ye  may  be  found  of 
him  in  peace,  without  spot,  and  blameless. 


This  is  now,  beloved,  the  second  epis- 
tle that  I  write  unto  you;  and  in  both  of 
them  I  stir  up  your  sincere  mind  by  put- 
ting you  in  remembrance ;  that  ye  should 
remember  the  words  which  were  spoken 
before  by  the  holy  prophets,  and  the 
commandment  of  the  Lord  and  Saviour 
through  your  apostles :  knowing  this  first, 
that  1  in  the  last  days  mockers  shall  come 
with  mockery,  walking  after  their  own 
lusts,  and  saying,  Where  is  the  promise  of 
his  -  coming  ?  for,  from  the  day  that  the 
fatliers  fell  asleep,  all  things  continue  as 
they  were  from  the  beginning  of  the  crea- 
tion. For  this  they  wilfully  forget,  that 
there  were  heavens  from  of  old,  and  an 
earth  compacted  out  of  water  and  ^  amidst 
water,  by  the  word  of  God;  by  which 
means  the  world  that  then  was,  being 
overflowed  with  water,  perished :  but  the 
heavens  that  now  are,  and  the  earth,  by 
the  same  word  have  been  ■*  stored  up  for 
fire,  being  reserved  against  the  day  of 
judgement  and  destruction  of  ungodly 
men. 

But  forget  not  this  one  thing,  beloved, 
that  one  day  is  with  the  Lord  as  a  thou- 
sand years,  and  a  thousand  years  as  one 
day.  The  Lord  is  not  slack  concerning 
his  promise,  as  some  count  slackness;  but 
is  longsuffering  to  you-ward,  not  wishing 
that  any  should  perish,  but  that  all  should 
come  to  repentance.  But  the  day  of  the 
Lord  will  come  as  a  thief;  in  the  which 
the  heavens  shall  pass  away  with  a  great 
noise,  and  the  *  elements  shall  be  dissolved 
with  fervent  heat,  and  the  earth  and  the 
works  that  are  therein  shall  be  *>  burned 
up.  Seeing  that  these  things  are  thus  all 
to  be  dissolved,  what  manner  of  persons 
ought  ye  to  be  in  all  holy  living  and  god- 
liness, looking  for  and  "  earnestly  desiring 
the  '^  coming  of  the  day  of  God,  by  reason 
of  which  the  heavens  being  on  fire  shall 
be  dissolved,  and  the  ^  elements  shall  melt 
with  fervent  heat  ?  But,  according  to 
his  promise,  we  look  for  new  heavens  and 
a  new  earth,  wherein  dwelleth  righteous- 
ness. 

Wherefore,  beloved,  seeing  that  ye  look 
for  these  things,  give  diligence  that  ye 
may  be  found  in  peace,  without  spot  and 


1  Gr.  in   the   last  of  the   dai/s.    ^  Gr.  presence.    »  Or,  through.    *  Or,  stored  with  fire.    *  Or,  heavenly  bodies, 
"  'J'he  most  ancient  manuscripts  read  discovered.    '  Or,  hastening. 

2.  Through  your  apostles.    This  asserts  the  divine  inspiration  of  the  apostles,  and  puts  their  teaching  on  a 
level  with  that  of  the  OklTeBtament  prophets. 

3.  In  the  last  days.    In  the  Messianic  dispensation. 

4.  His  couiing.     Christ's  coming  to  judgment. 

5.  Compacted  out  of  water  and  amidst  water.    Referring  to  the  originally  liquid  condition  of  the  earth 
(see  Gen.  1:6). 

7.  By  the  same  word  which  made  them  (verse  5). 

O.  Concerning  his  pri>niise  to  come  in  judgment.    As  some  count  it  slackness  on  his  part. 
13.  According  to  his  promise.     Isa.  65:17;  66:22. 

542 


Peter  coacludetli  by  describing 


11.    PETER,    III. 


God's  patience  and  Paul's  epistles. 


15  And  account  that  the  longsuffering  of  our 
Lord  is  salvation;  even  as  our  beloved  brother 
Paul  also  according  to  the  wisdom  given  unto  him 
hath  written  unto  you ; 

16  As  also  in  all  Ms  epistles,  speaking  in  them 
of  these  things;  in  which  are  some  things  hard  to 
be  understood,  which  they  that  are  unlearned  and 
imstable  wrest,  as  tJiey  do  also  the  other  scrip- 
tures, unto  their  own  destruction. 

17  Ye  therefore,  beloved,  seeing  ye  know  these 
things  before,  beware  lest  ye  also,  being  led  away 
with  the  error  of  the  wicked,  fall  from  yoiur  own 
stedfastness. 

18  But  grow  in  grace,  and  in  the  knowledge  of 
our  Lord  and  Saviour  Jesus  Christ.  To  him  be 
glory  both  now  and  for  ever.     Amen. 


15  blameless  in  his  sight.  And  account  that 
the  longsuffering  of  our  Lord  is  salva- 
tion; even  as  our  beloved  brother  Paul 
also,  according  to  the  wisdom  given  to 

16  him,  wrote  unto  you ;  as  also  in  all  his 
epistles,  speaking  in  them  of  these  things; 
wherein  are  some  things  hard  to  be  under- 
stood, which  the  ignorant  and  unstedfast 
wrest,  as  they  do  also  the  other  scriptures, 

17  unto  their  own  destruction.  Ye  there- 
fore, beloved,  knowing  these  things  before- 
hand, beware  lest,  being  carried  away  with 
the  error  of  the  wicked,  ye  fall  from  your 

18  own  stedfastness.  But  grow  in  the  grace 
and  knowledge  of  our  Lord  and  Saviour 
Jesus  Christ.  To  him  be  the  glory  both 
now  and  i  for  ever.     Amen. 


Gr.  unto  the  day  of  eternity. 


15.  Is  salvation.    Has  salvation  as  its  object.    Wrote  nnto  you.    Probably  ia  epistles  not  preserved. 

16.  Wlierein.    In  which  epistles.    As  they  do  also  the  other  scriptures.    Then  Paul's  Epistles  were 
already  regarded  as  holy  scriptures. 


The  Argument  of  this  Chapter.  —  "  Remember  the  prophecies  of  the  earth's  destruction  and  the  new  creation  at 
Christ's  coming,  and  that  God  delays  the  consummation  in  mercy  to  man.  Prepare  for  that  day  by  growing  in  the 
grace  and  knowledge  of  Christ." 


THE   FIRST  EPISTLE   GENERAL 


JOHK 


This  Epistle  was  written  by  the  apostle  John,  probably  about  A.D.  80,  to  the  Christians  of  Asia  Minor  He 
urges  them  to  growth  in  the  love  of  Ood,  and  the  brethren,  as  being  the  children  of  (Jod,  separated  from  the  evil 
world. 


CHAPTER    I. 

1.  He  describeth  the  person  of  Christ,  in  whom  we  have  eternal  life,  by  a  communion  with  God ;  5.  to  which  we 
must  adjoin  holiness  of  life,  to  testify  the  truth  of  that  our  communion  and  profession  of  faith,  as  also  to 
assure  us  of  the  forgiveness  of  our  sins  by  Christ's  death. 


1  That  which  was  from  the  beginning,  which 
we  have  heard,  which  we  have  seen  with  our  eyes, 
which  we  have  looked  upon,  and  our  hands  have 
handled,  of  the  Word  of  life; 

2  (For  tlie  life  was  manifested,  and  we  have 
seen  it,  and  bear  witness,  and  shew  unto  you  that 
eternal  life,  which  was  with  the  Father,  and  was 
manifested  unto  us;) 

3  That  which  we  have  seen  and  heard  declare 
we  unto  you,  that  ye  also  may  have  fellowship 
with  us:  and  truly  our  fellowship  is  with  the 
Father,  and  with  his  Son  Jesus  Christ. 

4  And  these  things  write  we  unto  you,  that  your 
joy  may  be  full. 

5  This  then  is  the  message  which  we  have  heard 
of  him,  and  declare  unto  you,  that  God  is  light, 
and  in  him  is  no  darkness  at  all. 

6  If  we  say  that  we  have  fellowship  with  him, 
and  walk  in  darkness,  we  lie,  and  do  not  the  truth : 

7  But  if  we  walk  in  the  light,  as  he  is  in  the 
light,  we  have  fellowship  one  with  another,  and 
the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin. 


1  That  which  was  from  the  beginning, 
that  which  we  have  heard,  that  which  \ve 
have  seen  with  our  eyes,  that  which 
we  beheld,  and  our  hands  handled,  con- 

2  cerning  the  MVord  of  life  (and  the  life 
was  manifested,  and  we  have  seen,  and 
bear  witness,  and  declare  unto  you  the 
life,  the  eternal  life,  which  was  with  the 
Father,   and  was    manifested   unto   us) ; 

3  that  which  we  have  seen  and  heard  de- 
clare we  unto  you  also,  that  ye  also  may 
have  fellowship  with  us:  yea,  and  our 
fellowship  is  with  the  F'ather,  and  with 

4  his  Son  Jesus  Christ :  and  these  things 
we  write,  that  ^  our  joy  may  be  fulfilled. 

5  And  this  is  the  message  which  we  have 
heard  from  him,  and  announce  unto  you, 
that  God  is  light,  and  in  him  is  no  dark- 

G  ness  at  all.  If  we  say  that  we  have  fellow- 
ship with  him,  and  walk  in  the  darkness, 

7  we  lie,  and  do  not  the  truth:  but  if  we 
walk  in  the  light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  another,  and  the 
blood  of  Jesus  his  Son  cleanseth  us  from 


'  Or,  tcord.    ^  Many  ancient  authorities  read  your. 


1.  The  beitinning:.    Compare  John  1 :  1,  and  also  chap.  2  :  13,  14  of  this  Epistle.    That  which  we  beheld. 

This  strengthens  the  preceding  clause,  "  that  which  we  have  seen  with  our  eyes."  The  seeing  had  been  a  prolonged 
gazing.  Concerning  the  Word  of  life.  That  which  John  had  seen  in  the  flesh  was  the  Word  made  flesh,  not 
the  essential  Word  of  life.     Hence  here  the  phrase,  "  concerrimg  the  Word  of  life." 

3.  The  life  was  manifested  in  the  light  of  Christ's  walk  and  teaching  (see  John  1:4).  The  life  is  di\nne:  and 
Christ,  as  the  Word  of  life,  brought  the  divine  life  down  to  earth,  so  that,  through  the  human  senses,  man  might 
appreciate  and  accept  it. 

3.  The  Father  and  the  Son  are  so  joined  as  to  show  but  one  essence. 

•1.  Our  joy.  Rather,  "  your  joy."  The  difference  in  Greek  between  "  our"  and  "  your  "  is  so  slight,  that  the 
internal  want  of  the  sentence  should  determine  the  reading,  where  MSB.  differ,  as  here.  A,  C,  K,  I',  and  several 
versions,  have  "  your." 

6.  God  is  light.  Compare  John  1 :  4,  .'>,  7,  S,  9.  The  light  which  God  is,  and  as  which  he  shines,  through 
Jesus  Christ,  on  man,  is  moral  perfection,  or  holiness.  Darkness  is,  of  course,  the  absence  of  holiness,  or  every 
thing  which  conflicts  with  it. 

6.  A  profession  of  godliness  with  an  unholy  walk  is  a  false  profession,  always  accompanied  by  false  conduct. 

7.  On  the  other  hand,  a  true  holy  walk  with  God  makes  a  Christian  fellowship  on  earth,  the  blood  of  Christ 
being  the  elllcient  power,  constantly  operative  (Ka.dapi.iti  —  present  tense)  iu  sanctifying  us. 

b4A 


John  comforteth  them 


I.    JOHX,    11. 


against  the  sins  of  infirmity. 


8  If  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  trutli  is  not  in  us. 

9  If  we  confess  our  sins,  he  is  faithful  and  just 
to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
luirighteousness. 

10  If  we  say  that  we  have  not  sinned,  we  make 
him  a  liar,  and  his  word  is  not  in  us. 


8  all  sin.  If  we  say  that  wo  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not 

9  in  us.  If  we  confess  our  sins,  he  is  faith- 
ful and  righteous  to  forgive  us  our  sins, 
and  to  cleanse  us  from  all  unrighteous- 

10  ness.  If  we  say  that  we  have  not  sinned, 
we  make  him  a  liar,  and  his  word  is  not 


8-10.  We  cannot  truthfully  deny  the  constant  presence  of  sin,  and  the  constant  need  of  Christ's  cleansing  blood. 
If  we  do,  we  deceive  ourselves  on  this  point,  and  that  because  the  truth  on  this  point  is  not  in  us.    But 

(verse  10)  a  denial  of  ever  having  sinned  is  a  complete  denial  of  all  God's  revelation,  and  shows  that  we  never  had 
his  Word  at  all  in  us.  A  man  may  deny  present  sin,  and  be  a  deluded  Christian;  but,  if  he  deny  past  sin,  he  is  no 
Christian  at  all.  Our  sense  of  constant  sin  is  relieved  (verse  9)  by  our  constant  confession;  the  forgiveness  and 
cleansing  being  constant,  on  the  ground  of  Christ's  faithfulness  to  his  promise,  and  his  strict  conformity  to  divine 
justice  in  performing  it  (see  Rom.  3:  26). 

The  Argument  of  this  Chapter.  — "The  divine  life,  as  it  was  presented  to  our  senses,  we  declare  to  others, 
that  they  can  join  us  in  the  divine  fellowship.  The  grand  truth  concerning  it  is,  that  the  walk  with  God  is  one  of 
holiness,  as  God  is  holy;  our  own  sinfulness  (which  we  cannot  deny)  being  under  a  constant  process  of  cleansing 
away,  In  conformity  with  the  merciful  and  righteous  covenant  made  good  In  Christ's  blood." 


CHAPTER    II. 

1,  He  comforteth  them  against  the  sins  of  infirmity.  3.  Rightly  to  know  Q-od  is  to  keep  his  commandments, 
9.  to  love  our  brethren,  15.  and  not  to  love  the  world.  18.  We  must  beware  of  seducers:  20.  from  whose 
deceits  the  godly  are  safe,  preserved  by  perseverance  in  faith,  and  holiness  of  life. 


1  My  little  children,  these  things  write  I  unto 
you,  that  ye  sin  not.  And  if  any  man  sin,  we 
have  an  advocate  with  the  Father,  Jesus  Christ 
the  righteous: 

2  And  he  is  the  propitiation  for  our  sins :  and 
not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world. 

3  And  hereby  we  do  know  that  we  know  him, 
if  we  keep  his  commandments. 

4  He  that  saith,  I  know  him,  and  keepeth  not 
his  commandments,  is  a  liar,  and  the  truth  is 
not  in  him. 

5  But  whoso  keepeth  his  word,  in  him  verify  is 
the  love  of  God  perfected :  hereby  know  we  that 
we  are  in  him. 

6  He  that  saith  he  abideth  in  him  ought  himself 
also  so  to  walk,  even  as  he  walked. 

7  Brethren,  I  write  no  new  commandment  unto 
you,  but  an  old  commandment  which  ye  had  from 
the  beginning.  The  old  commandment  is  the 
word  which  ye  have  heard  from  the  beginning. 


1  My  little  children,  these  things  write  I 
unto  you,  that  ye  may  not  sin.  And  if 
any  man  sin,  we  have  an  ^  Advocate  with 
the  Father,  Jesus  Christ  the  righteous: 

2  and  he  is  the  propitiation  for  our  sins; 
and  not  for  ours  only,  but  also  for  the 

3  whole  world.  And  hereby  know  we  that 
we  know  him,  if  we  keep  his  connnand- 

4  ments.  He  that  saith,  I  know  him,  and 
keepeth  not  his  connnandments,  is  a  liar, 

5  and  the  truth  is  not  in  him:  but  whoso 
keepeth  his  word,  in  him  verily  hath  the 
love  of  God  been  perfected.    Hereby  know 

6  we  that  we  are  in  him :  he  that  saith  he 
abideth  in  him  ought  himself  also  to  walk 
even  as  he  walked. 

7  Beloved,  no  new  commandment  write  I 
unto  you,  but  an  old  commandment  which 
ye  had  from  the  beginning:  the  old  com- 
mandment is  the  word  which  ye  heard. 


Or,  Comforter.    Or,  Helper.    Gr.  Paraclete. 


1.  Little  children.  An  affectionate  style  of  address  to  disciples  or  spiritual  wards.  It  is  used  seven  times  by 
John  in  this  Epistle.  It  is  used  only  once  besides  In  the  New  Testament,  lu  John  13 :  33,  where  our  Lord  addresses 
his  disciples. 

2.  The  purpose  of  John's  writing  is  to  help  the  holiness  of  Christians,  to  assist  them  In  the  dally  contest  against 
sin,  showing  them  that  Jesus,  as  the  Righteous  One,  is  the  constant  defender  of  our  cause  in  heaven.  Propitia- 
tion. Means  of  appeasing.  The  word  shows  that  Jesus  removes  an  enmity  between  God  and  us.  That  enmity 
was  the  enmity  between  holiness  and  sin.  God's  enmity  toward  us  was  a  holy  enmity,  and  our  enmity  toward  him 
was  a  sinful  enmity.  Christ  has  made  God's  pardon  consistent  with  his  holiness  (and  so  God's  enmity  is  gone),  and 
he  has  given  us  the  Holy  Spirit  (and  so  our  enmity  is  gone).  And  not  for  ours  only,  hut  also  for  the  whole 
world.     The  whole  world  can,  If  it  will,  be  saved  by  Christ's  propitiation  (compare  1  Tim.  4 :  10). 

3.  The  first  assuring  sign  of  being  in  fellowship  with  God  in  Christ.  Herehy  know  we  that 
we  know  him.  The  first  "know  "  is  the  present,  and  the  second  is  the  perfect,  of  the  Greek  verb.  We  might 
more  accurately  render,  "  hereby  we  learn  to  know  that  we  know  him." 

4.  A  profession  of  fellowship  with  God,  with  wilful  disobedience  of  God's  commands.  Is  a  false  profession.  There 
may  be  a  converted  heart,  but  there  cannot  be  conscious  fellowship.  The  truth  on  this  point  (see  chap.  1 :  8,  aiid  note) 
is  not  In  the  man. 

5.  It  is  only  in  the  obedient  Christian  that  God's  love  works  out  Its  perfect  work  of  happy  fellowship.  The  Old 
Version  rightly  has  a  period  at  the  end  of  this  verse. 

6.  The  professor  of  close  union  with  God  in  Christ  should  certainly  imitate  Christ's  life,  which  was  one  of 
obedience. 

7.  This  commandment  of  obedience  Is  no  new  commandment  of  the  apostles.  Christ  himself  gave  it  (see  .lohn 
14  :  15,  21,  23;  15  :  10),  and  it  was  given  by  God  from  the  beginning  of  revelation.  The  word  which  ye  heax'd. 
The  preached  gospel. 

645 


We  must  love  our  brethren, 


I.  jonx,  II. 


and  not  love  the  world. 


8  Again,  a  new  commandment  I  write  unto  yon,  ] 
which  thing  is  true  in  him  and  in  you:  because 
the   darkness    is    past,   and   the  true   light   now  j 
shineth. 

9  He  that  saith  he  is  in  the  light,  and  hateth  his 
brother,  is  in  darkness  even  until  now. 

10  He  that  loveth  his  brother  abideth  in  the 
light,  and  there  is  none  occasion  of  stumbling  in 
him. 

11  But  he  that  hateth  his  brother  is  in  darkness, 
and  walketh  in  darkness,  and  knoweth  not  whither 
he  goeth,  because  that  darkness  hath  blinded  his 
eyes. 

12  I  write  imto  you,  little  children,  because  your 
sins  are  forgiven  you  for  his  name's  sake. 

13  I  write  unto  you,  fathers,  because  ye  have 
known  him  that  is  from  the  beginning.  1  write 
unto  you,  young  men,  because  ye  have  overcome 
the  wicked  one.  I  write  unto  you,  little  children, 
because  ye  have  known  the  Father. 

14  I  have  written  unto  you,  fathers,  because  ye 
have  known  him  tlmt  in  from  the  beginning.  I 
have  written  unto  you,  young  men,  because  ye  are 
strong,  and  the  word  of  God  abideth  in  you,  and 
ye  have  overcome  the  wicked  one. 

15  Love  not  the  world,  neither  the  things  that 
are  in  the  world.  If  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him. 

16  For  all  that  is  in  the  world,  the  lust  of  the 
flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  is  of  the  world. 


8  Again,  a  new  commandment  write  1  unto 
you,  which  thing  is  true  in  him  and  in 
you;  because  the  darkness  is  passing  away, 

9  and  the  true  light  already  shineth.  He 
that  saith  he  is  in  the  light,  and  hateth 
his  brother,  is  in  the  darkness  even  until 

10  now.  He  that  loveth  his  brother  abideth 
in  the  light,  and  there  is  none  occasion  of 

11  stumbling  in  him.  IJut  he  tlmt  hateth  his 
brother  is  in  the  daikness,  ami  w alketli  in 
the  darkness,  and  knoweth  not  whither  he 
goeth,  because  the  darkness  hath  blinded 
his  eyes. 

12  I  write  unto  you,  viy  little  children,  be- 
cause your  sins  are  forgiven  you  for  his 

13  name's  sake.  I  write  unto  you,  fathers, 
because  ye  know  him  which  is  from  the 
beginning.  I  write  unto  you,  young  men, 
because  ye  have  overcome  the  evil  one. 
1 1  have  written  unto  you,  little  children, 

14  because  ye  know  the  Father.  ^  I  have 
written  unto  you,  fathers,  because  ye  know 
him  which  is  from  the  beginning.  ^  I  have 
written  unto  you,  young  men,  Ijecause  ye 
are  strong,  and  the  word  of  God  abideth 
in  you,  and  ye  have  overcome  the  evil  one. 

15  Love  not  the  world,  neither  the  things 
that  are  in  the  world.  If  any  man  love 
the  world,  the  love  of  the  Fatliei'  is  not  in 

16  him.  For  all  that  is  in  the  world,  the  lust 
of  the  flesh,  and  the  lust  of  the  eyes,  and 
the  vain-glory  of  life,  is  not  of  the  Father, 


Or 


8.  A  new  coniniandnient  (see  .John  13:34).  .John  repeats  Christ's  "new  commandment"  which  he  had 
recorded  in  his  Gospel;  i.e.,  to  love  one  another  as  Christ  loved  us.  The  apostle  goes  on  to  show  that  this  brotherly 
love,  gauged  by  Christ's  love  to  us,  was  new  to  the  Church  with  the  new  revelation.  Wliif^h  tiling:  is  true  in  him 
and  in  you.  Which  h.as  its  true  expression  and  fulfilment  in  your  likeness  to  him.  Compare  the  common  Greek 
phrase,  as  found  in  John  2:4:  "  What  have  I  to  do  with  thee?  "  which  in  the  Greek  is,  "  What  to  me  and  to  thee?  " 
Because  the  darkness  is  passins;  a-\vay,  and  the  true  light  already  shineth.  The  new  commandment 
gets  its  appositeness  in  the  fact  that  the  old  dispensation  is  giving  way  to  the  new  with  the  light  of  Christ's  life  (.John 
1 :  4)  shining  upon  it. 

9.  He  that  saitli  he  is  in  tlie  liffht,  and  hateth  His  brother,  is  in  the  darkness.  In  chap.  1 :  6  we 
were  taught  that  a  profession  of  communion  with  God,  while  continuing  in  sin,  was  a  false  profession.  Here  we  are 
taught  that  a  profession  of  holiness,  while  indulging  hatred  toward  a  brother,  is  a  false  profession.  One  may  saj', 
"  I  walk  with  God."  But  the  objection  is  urged,  "  You  are  walking  in  sin."  Then  he  may  reply,  "  But  you  are  mis- 
taken. I  am  walking  in  holiness."  The  objection  then  comes,  "  You  cannot  be  walking  in  holiness,  for  you  hate 
your  brother." 

10.  I^ove  of  the  brethren,  as  such,  is  afterward  (chap.  3 :  14)  shown  to  be  a  sign  of  fellowship  with  God.  Such  a 
lover  of  a  Christian  brother  dwells  in  a  sphere  of  holiness,  in  the  light  of  which  he  does  not  stumble. 

11.  The  opposite  case  from  that  in  verse  10. 

13-14.  The  strophical  arrangement  of  these  verses  may  be  better  seen  by  a  different  arrangement. 

1.  I  write  unto  you,  my  little  children,  because  your  sins  are  forgiven  you  for  his  name's  sake. 

a.  I  write  unto  you,  fathers,  because  ye  know  him  which  is  from  the  beginning. 
i>.  I  write  unto  you,  young  men,  because  ye  have  overcome  the  evil  one. 

2.  I  have  written  unto  you,  little  children,  because  ye  know  the  Father. 

a.  I  have  written  unto  you,  fathers,  because  ye  know  him  which  is  from  the  beginning. 

b.  I  have  written  unto  you,  young  men,  because  ye  are  strong,  and  the  word  of  God  abideth  in  you, 

and  ye  have  overcome  the  evil  one. 

The  apostle  wrote  to  the  Church,  to  increase  the  joy  and  graces  of  believers  (chap.  1 :  4,  and  2:1).  and  therefore 
could  only  write  to  them  as  forgiven  children  of  the  Father.  Because  they  were  such,  he  wrote  to  them.  He  would 
never  have  written  such  an  epistle,  so  full  of  inward  experience  of  the  divine  life,  to  the  world.  In  particular,  the 
superior  knrmledge  of  the  older  Christians,  and  the  superior  rigor  of  the  younger  Christians,  encouraged  him  in  writ- 
ing to  thera,  from  which  knowledge  and  vigor  he  looked  for  that  increase  of  joy  and  graces,  to  promote  which  was 
his  highest  object.  The  persons  addressed  are  not  divided  into  three  classes,  —  little  children,  fathers,  and  young 
men.  Both  the  order  and  the  sense  forbid  that.  They  are  divided  into  two  classes,  —  fathers  and  young  men.  The 
title  "  little  children  "  belongs  to  all  alike,  as  disciples  of  John  (see  verse  1).  The  difference  in  the  tense,  as  seen  In 
the  two  strophes  (I  write  — I  have  written),  is  the  difference  between  a  general  statement  and  a  special  one  (referring 
to  this  particular  Epistle). 

1.5.  For  this  use  of  "  the  world  "  as  synonymous  with  the  system  of  godlessness,  see  John  17  :  9-16. 

16.  All  that  is  in  the  world.  The  contents  of  the  world  (i.e.,  man  estranged  from  God  — the  system  of 
godlessness)  are  carnal  de.iire  (lust  of  the  flesh),  cultivated  through  the  senses  (Inst  of  the  eyes),  and  inducing  a 
reckless,  selfish  life  (the  vain  glory  of  life).    All  this  Is  not  of  God.    In  no  sense  did  God  produce  it. 

540 


We  must  beware 


I.    JOHN,    11. 


of  seducers. 


17  And  the  world  passeth  away,  and  the  hist 
thereof:  but  he  that  doeth  the  will  of  God  abldeth 
for  ever. 

18  Little  children,  it  is  the  last  time:  and  as  ye 
have  heard  that  antichrist  shall  come,  even  now 
arc!  there  many  antichrists;  whereby  we  know  that 
it  is  the  last  time. 

19  They  went  out  from  us,  but  they  were  not  of 
us;  for  if  they  had  been  of  us,  they  would  )io  doubt 
liave  continued  with  us:  but  t/tcy  went  uut,  that 
they  might  be  made  manifest  that  they  were  not 
all  of  us. 

20  But  ye  have  an  unction  from  the  Holy  One, 
and  ye  know  all  things. 

211  have  not  written  unto  you  because  ye  know 
not  the  truth,  but  because  ye  know  it,  and  that  no 
lie  is  of  the  truth. 

22  Who  is  a  liar  but  he  that  denieth  that  Jesus 
is  the  Christ  ?  He  is  antichrist,  that  denieth  the 
Father  and  the  Son. 

23  Whosoever  denieth  the  Son,  the  same  hath 
not  the  Father:  [hut]  he  that  acknowledgeth  the 
Son  hdth  the  Father  also. 

24  Let  that  therefore  abide  in  you,  which  ye 
have  heard  from  the  beginning.  If  that  which 
ye  have  heard  from  the  beginning  shall  remain  in 
you,  ye  also  shall  continue  in  the  Son,  and  in  the 
Father. 

2")  And  this  is  the  promise  that  he  hath  prom- 
ised us,  even  eternal  life. 

26  These  things  have  I  written  unto  you  con- 
cerning them  that  seduce  you. 

27  But  the  anointing  which  ye  have  received  of 
him  abideth  in  you,  and  ye  need  not  that  any  man 
teach  you:  but  as  the  same  anointing  teaeheth  you 
of  all  things,  and  is  truth,  and  is  no  lie,  and  even 
as  it  hath  taught  you,  ye  shall  abide  in  him. 

28  And  now,  little  children,  abide  in  him;  that, 
when  he  shall  appear,  we  may  have  confidence, 
and  not  be  ashamed  before  him  at  his  coming. 

29  If  ye  know  that  he  is  righteous,  ye  know  that 
every  one  that  doeth  righteousness  is  born  of  him. 


17  but  is  of  the  world.  And  the  world  passeth 
away,  and  the  lust  thereof:  but  he  that 
doeth  the  will  of  God  abideth  for  ever. 

18  Little  children,  it  is  the  last  hour:  and 
as  ye  heard  that  antichrist  cometh,  even 
now  have  there  arisen  many  antichrists; 
whereby  we  know  that  it  is  the  last  hour. 

19  They  went  out  from  us,  but  they  were  not 
of  us;  for  if  they  had  been  of  us,  they 
would  have  continued  with  us:  but  thei/ 
loent  out,  that  they  might  be  made  mani- 

20  fest  1  how  that  they  all  are  not  of  us.  And 
ye  have  an  anointing  from  the  Holy  One, 

21  ^and  ye  know  all  things.  I  have  not 
written  unto  you  because  ye  know  not  the 
truth,  but  because  ye  know  it,  and  ^be- 

22  cause  no  lie  is  of  the  truth.  Who  is  the 
liar  but  he  that  denieth  that  Jesus  is  the 
Christ  ?  This  is  the  antichrist,  even  he 
that   denieth    the    Father  and   the   Son. 

23  Whosoever  denieth  the  Son,  the  same  hath 
not  the  Father:  he  that  confesseth  the 

24  Son  hath  the  Father  also.  As  for  you,  let 
that  abide  in  you  which  ye  heard  from  the 
beginning.  If  that  which  ye  heard  from 
the  beginning  abide  in  you,  ye  also  shall 

25  abide  in  the  Son,  and  in  the  Father.  And 
this  is  the  promise  which  he  promised  *  us, 

26  even  the  life  eternal.  These  things  have 
I  written  unto  you  concerning  them  that 

27  would  lead  you  astray.  And  as  for  you, 
the  anointing  which  ye  received  of  him 
abideth  in  you,  and  ye  need  not  that  any 
one  teach  you ;  but  as  his  anointing  teaeh- 
eth you  concerning  all  things,  ^  and  is  true, 
and  is  no  lie,  and  even  as  it  taught  you, 

28  ^ye  abide  in  him.  And  now,  my  little 
children,  abide  in  him;  that,  if  he  shall 
be  manifested,  we  may  have  boldness,  and 
not  be  ashamed  "  before  him  at  his  ^  com- 

29  ing.  If  ye  know  that  he  is  righteous,  ^  ye 
know  that  evei-y  one  also  that  doeth  right- 
eousness is  begotten  of  him. 


1  Or,  t/iat  not  all  are  of  us.  ^  Some  very  ancient  authorities  read  and  ye  all  knoir.  ^  Or,  that.  *  Some  ancient 
authorities  read  you.  ^  Or,  «o  it  in  true,  and  is  no  lie ;  and  even  as,  etc.  ''  Or,  abide  ye.  '  Gr.  from  him. 
*  Gr.  presence.    '■>  Or,  ktiow  ye. 

18.  The  last  hour  (or  time),  spoljen  of  in  the  prophets  (see  Isa.  2:2).  As  ye  heard.  Matt.  24:5.  A 
proof  that  Matthew's  Gospel  was  already  in  the  cliurches.  Many  antichrists.  These  antichrists  denied  Christ's 
divinity  (verses  22-24).  They  were  forerunners  of  the  great  antichrist,  in  whom  this  would  be  a  distinguishing  trait 
(arTixptCTTo;  cpxfTot  .  .  .  6  arTixpi<^Tos,  verses  18,  22).  These  early  antichrists  set  Christ  aside  for  ceremonial  right- 
eousness and  pantheistic  abstractions.     The  great  antichrist  set  Christ  aside  for  saints,  angels,  and  the  Virgin  Mary. 

20.  And.  .John  uses  "  and,"  as  the  Hebrews  use  "  wav,"  with  varied  force.  It  is  here  equivalent  to  "  but,"  as 
the  Old  Version  gives  it.  The  emphatic  "  ye  "  in  the  Greek  makes  this  evident.  An  anointing  from  the  Holy 
One.  The  Holy  Oue  is  Christ  (Acts  3:  14).  Just  as  the  high  priest  Zadok  anointed  Solomon  to  be  king  (1  Kings 
1  :  34),  so  Christ,  our  High  Priest,  anoints  us  to  reign  with  him.  Ye  know  all  things.  All  things  necessary  to 
keep  you  from  the  power  of  antichrist. 

22.  That  d«'nieth  the  Father  and  the  Son.  As  the  nest  verse  shows,  a  denial  of  the  Son  is  a  denial  of  the 
Father,  who  has  testified  of  him. 

!>3.  He  that  confesseth  the  Son  hath  the  Father  also.  This  gives  the  divine  glory  to  Christ.  Confess- 
ing him  is  all  that  is  asked  of  the  soul. 

34.  A  protest  against  the  new  notions  which  were  being  introduced  Into  the  Church,  the  early  elements  of 
Gnosticism. 

27.  The  anointing  which  ye  received  of  him  (Christ).     See  on  verse  20. 

28.  Abide  in  him.  Do  that  which  I  have  taken  for  granted  ye  would  do.  If  he  shall  be  manifested. 
Here,  and  in  chap.  3  :  2,  we  see  clearly  a  merging  of  eav  into  orav.  John  had  no  doubts  of  Christ's  manifestation.  The 
meaning  is,  "  whenever  he  shall  be  manifested." 

29.  If  ye  know  — ye  know.  Different  words  in  Greek.  "If  ye  have  become  aware  that  he  is  righteous,  ye 
know  that,"  etc.  The  knowledge  by  faith  of  God  as  the  Righteous  One,  reveals  to  us  that  our  righteousness  must 
come  from  him.  Note  how  the  Father  and  the  Son  are  intermingled  in  these  verses.  The  manifestation  (in  verse 
28)  IS  of  the  Son,  but  the  phrase  "  begotten  of  him  "  (in  verse  29)  must  refer  to  the  Father. 

The  Argument  of  this  Chapter.  —  "  Our  native  sinfulness  is  overcome  in  Christ  daily;  and  we  are  assured  of  our 
fellowship  with  him  by  our  keeping  his  commandments,  chief  among  which  is  the  commandment  to  love  one  another 
as  Christ  loved  us.  Thie  experienced  and  the  strong  need  the  word  of  exhortation ;  and  hence  Fuch  are  urged  to  avoid 
the  snares  of  the  world  and  the  false  teachings  of  antiehri.^ts,  and  to  abide  firmly  in  Christ,  who  has  anointed  them." 

547 


God's  singular 


I.    JOHN,    III. 


love  to  us. 


CHAPTER    III. 


1.  He  declareth 


singular  1 
keep 


3  of  God  towards  ns,  in  making  ns  his  sons ;  3    who  therefore  ought  obediently  to 
commandments,  11.  as  also  brotherly  to  love  one  another, 


1  Behold,  wliat  manner  of  love  the  Father 
hath  bestowed  upon  us,  that  we  should  be  called 
the  sons  of  God :  therefore  the  world  knoweth  us 
not,  because  it  knew  him  not. 

2  Beloved,  now  are  we  the  sons  of  God,  and  it 
doth  not  yet  appear  what  ye  shall  be:  but  we  know 
that,  when  he  shall  appear,  we  shall  be  like  him; 
for  we  shall  see  him  as  he  is. 

:]  And  every  man  that  hath  this  hope  in  him 
puritieth  himself,  even  as  he  is  pure. 

4  \\hosocver  committeth  sin  transgresseth  also 
the  law:  for  sin  is  the  transgression  of  the  law. 

.5  And  ye  know  that  he  was  manifested  to  take 
away  our  sins;  and  in  him  is  no  sin. 

6  Whosoever  abideth  in  him  sinneth  not :  Avho- 
soever  sinneth  hath  not  seen  him,  neither  known 
him. 

7  Little  children,  let  no  man  deceive  you:  he 
that  doetli  righteousness  is  righteous,  even  as  he 
is  righteous. 

8  He  tliat  committeth  sin  is  of  the  devil;  for 
the  devil  sinneth  from  the  beginning.  For  this 
purpose  the  .Son  of  God  was  manifested,  that  he 
might  destroy  the  works  of  the  devil. 

VJ  Whosoever  is  born  of  God  doth  not  commit 
sin;  for  his  seed  remaineth  in  him:  and  he  cannot 
sin,  because  he  is  born  of  God. 

10  In  this  the  children  of  God  are  manifest,  and 
the  children  of  the  devil:  whosoever  doeth  not 
rigliteousness  is  not  of  God,  neither  he  that  loveth 
not  his  brother. 

11  For  this  is  the  message  that  ye  heard  from 
the  beginning,  that  we  should  love  one  another. 

12  Not  as  Cain,  lolio  was  of  that  wicked  one, 
and  slew  his  brother.  And  wherefore  slew  he 
him  ?  Because  his  own  works  were  evil,  and  his 
brother's  righteous. 

13  Marvel  not,  my  brethren,  if  the  world  hate 
you. 


1  Behold  what  manner  of  love  the 
Father  hath  Ijcstowed  upon  us,  that  we 
should  be  called  children  of  God:  and 
«»(•//  we  are.  For  this  cause  the  world 
knoweth  us  not,  because  it  knew  him  not. 

2  Beloved,  noNv  are  we  children  of  God,  and 
it  is  not  yet  made  manifest  what  we  shall 
be.  We  know  that,  if  '  he  shall  be  mani- 
fested, we  shall  be  like  him;  for  we  shall 

3  see  him  even  as  he  is.  And  every  one 
that  hath  this  hope  set  on  him  purilieth 

4  himself,  even  as  he  is  jjure.  Every  one 
that  (lui'ili  sill  (loclh  also  lawlessness:  and 

5  sin  is  law  lissmss.  And  ye  know  that  he 
was  maiiilcstcd  l(j'-  take  away  sins;  and  in 

6  him  is  no  sin.  ^\■hosoever  abideth  in  him 
sinneth  not:  whosoever  sinneth  hath  not 

7  seen  him,  neither  '^  knoweth  him.  Mi/ 
little  children,  let  no  man  lead  you  astray: 
he  that  doeth  righteousness  is  righteous, 

S  even  as  he  is  righteous :  he  that  doeth  sin 
is  of  the  devil;  for  the  devil  sinneth  from 
the  beginning.  To  this  end  was  the  .Son 
of  God  manifested,  that  he  might  destroy 

9  the  works  of  the  devil.  \Vhosoever  is 
begotten  of  God  doeth  no  sin,  because  his 
seed  abideth  in  him :  and  he  cannot  sin, 

10  because  he  is  begotten  of  God.  In  this 
the  children  of  God  are  manifest,  and  the 
children  of  the  devil:  whosoever  doeth 
not  righteousness  is  not  of  God,  neither 

11  he  that  loveth  not  his  brother.  For  this 
is  the  message  which  ye  heard  from  the 
beginning,  that  we  should   love  one  an- 

12  other :  not  as  Cain  was  of  the  evil  one, 
and  slew  his  brother.  And  wherefore 
slew  he  him  ?  Because  his  works  were 
evil,  and  his  brothers  righteous. 

13  Marvel  not,  brethren,  if  the  world  hat- 


*  Or,  it.    2  Or,  bear  mis.    '  Or,  hath  knoi.cn. 


1.  And  such  we  are.  This  addition  to  the  Old  Version  is  supported  overwhelmingly  by  both  MSS.  and 
Versions,  as  well  as  Fathers.  We  are  not  only  called  children  of  God,  but  we  are  children  of  God.  The  world 
cannot  understand  us  till  it  understand  Christ. 

2.  If  he  shall  be  inaiiife.sted.  See  note  on  chap.  2  :  23.  We  shall  be  like  him  ;  for  we  shall  see  him 
even  as  he  is.  This  doctrine  of  assimilation  by  contact  with  the  I>ord  underlies  the  whole  Kpistle  (see  chap.  1 :  1-3, 
6,7;  2:  6;  5:12). 

3.  And  every  one  that  hath  this  hope  set  on  him  (i.e.,  Christ,  to  be  manifested)  seeks  to  become  like 
Christ  in  purity. 

4.  The  sinner  is  at  the  opposite  pole  of  life. 

6.  AVhosoever  abidi-tli  in  him  sinneth  not.  The  Christ-life  is  a  pure  life.  It  is  mingled,  while  we  are 
here,  with  the  world-life.  The  one  is  the  "  new  man,"  the  other  the  "  old  man."  If  we  look  at  the  Christ-life  side 
of  the  Christian,  he  "sinneth  not."  lie  is,  therefore,  called  a  saint,  in  distinction  from  the  unbeliever,  who  is  a 
sinner.    'Whosoever  sinneth,  is  "every  sinner,"  as  contrasted  with  the  believer. 

7,  8.  'J'he  only  alternative  to  the  fatherhood  of  God  is  the  fatherhood  of  the  Devil  (see  John  8:  44). 

!>.  Whosoever  is  l>e>jotten  of  <;o«l  doeth  no  sin.  Explained  under  verse  6.  Because  his  (God's)  seed 
abideth  in  him.     'i'lie  spiriuial  lifo  UM|ilaiil((l  in  him  by  the  Holy  (Jhost  makes  his  life  that  of  a  saint. 

10.  Neither  he  that  loveth  not  Jiis  brother.  A  resumption  of  the  thought  in  cha]).  2:11.  From  that 
verse  the  apostle  had  been  showing  the  oppositions  between  Christ  and  Antichrist,  saints  and  sinners.  Now  he  re- 
turns to  the  injunction  tiiat  we  are  to  love  one  another. 

11.  From  the  beginning.  How  fond  is  .John  of  this  phrase!  See  chap.  1:1;  2:7,  13,  14,  24;  3:  8.  Here  it 
refers  to  the  beginning  of  tlieir  Christian  experience. 

12.  And  not  be  as  Cain  was,  who  was  of  the  evil  one.  The  apostle  divides  all  meu  into  two  hostile  camps, 
—  the  evil  and  the  righteous. 

548 


We  must  love 


I.    JOHN,    TIT. 


our  bretliren. 


14  We  know  that  we  have  passed  from  death 
unto  life,  because  we  love  th(>  brethren.  He  that 
loveth  not  ]iis  brother  abideth  in  deatli. 

15  Whosoever  hateth  his  brother  is  a  nuirderer: 
and  ye  know  that  no  murderer  hath  eternal  life 
abiding  in  him. 

1()  Hereby  perceive  we  the  love  of  God,  because 
he  laid  down  his  life  for  us:  and  we  ought  to  lay 
down  (iiir  lives  for  the  brethren. 

17  But  whoso  hath  this  world's  good,  and  seeth 
his  brother  have  need,  and  shutteth  up  his  bowels 
of  coDipa.ssion  from  him,  how  dwelleth  the  love 
of  God  in  him  ? 

18  My  little  children,  let  us  not  love  in  word, 
neither  in  tongue;  but  in  deed  and  in  truth. 

19  And  hereby  we  know  that  we  are  of  the 
truth,  and  shall  assure  our  hearts  before  him. 

20  For  if  our  heart  condemn  us,  God  is  greater 
than  our  heart,  and  knoweth  all  things. 

21  Beloved,  if  our  heart  condemn  us  not,  then 
have  we  confidence  toward  God. 

22  And  whatsoever  we  ask,  we  receive  of  him, 
because  we  keep  bis  commandments,  and  do  those 
things  that  are  pleasing  in  his  sight. 

23  And  this  is  his'  commandment,  That  we 
should  believe  on  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  as  he  gave  us  com- 
mandment. 

24  And  he  that  keepeth  his  commandments 
dwelleth  in  him,  and  he  in  him.  And  hereby  we 
know  that  he  abidetli  in  us,  by  the  Spirit  which  he 
hath  given  us. 


14  eth  yoti.  We  know  that  we  have  passed 
out  of  death  into  life,  because  we  love  the 
brethren.     He  that  loveth  not  abideth  in 

15  death.  Whosoever  hateth  his  brother  is 
a  murderer:  and  ye  know  that  no  mur- 
derer hath  eternal   life   abiding  in  him. 

16  Hereby  know  we  love,  because  he  laid 
down  his  life  for  us:  and  we  ought  to  lay 

17  down  onr  lives  for  the  brethren.  But 
whoso  hath  the  world's  goods,  and  behold- 
eth  his  brother  in  need,  and  shutteth  up 
his  compassion  from  him,  how  doth  the 

18  love  of  God  abide  in  him  ?  My  little 
children,  let  us  not  love  in  word,  neither 
with  the  tongue;  but  in  deed  and  truth. 

19  Hereby  shall  we  know  that  we  are  of  the 
truth,  and  shall  ^  assure  our  heart  before 

20  him,  whereinsoever  our  heart  condemn  us ; 
because  God   is   greater  than  our  heart, 

21  and  knoweth  all  things.  Beloved,  if  our 
heart  condemn  us  not,  we  have  boldness 

22  toward  (lOd ;  and  whatsoever  we  ask,  we 
receive  of  him,  because  we  keep  his  com- 
mandments,  and  do  the  things  that  are 

23  pleasing  in  his  sight.  And  this  is  his 
commandment,  that  we  should  '^  believe  in 
the  name  of  his  Son  Jesus  Christ,  and 
love  one  another,  even  as  he  gave  us  com- 

24  mandment.  And  he  that  keepeth  his 
commandments  abideth  in  him,  and  he  in 
him.  And  hereby  we  know  that  he  abid- 
eth in  us,  by  the  Spirit  which  he  gave  us. 


Q-r.  persuade.    ^  Gr.  believe  the  name. 


14.  The  second  assuring  sign  op  being  in  fellowship  with  God  in  Christ  (see  chap.  2:  3).  The 
love  of  the  brethren,  as  such,  is  not  natural,  but  gracious. 

16.  Hereby  know  we  love,  etc.     Christ  is  the  example  of  love,  as  Cain  is  the  example  of  hate. 

17.  The  world's  goods.  The  world's  means  of  living.  The  love  of  God.  Love  like  God's,  as  Christ 
exhibited  it. 

18.  Not,  for  "  not  only,"  as  so  often  (see  e.g.,  John  6  :  27). 

19.  A  restatement  of  the  second  proof,  given  in  verse  14.  19,  20.  "Whereinsoever  onr  heart  condemn 
lis.  The  Old  Version  is  better,  joining  this  with  what  follows,  and  reading,  "  For  if  our  heart  condemn  us,  God  is 
greater  than  our  heart,"  etc.  (Read  in  the  apodosis,  yii'cuo-icoiuei'  6ti  /u.ei^wi'  ea-Tiv  6  0ebs  k.t.A.)  We  need  to  assure 
our  hearts  before  God,  because,  if  our  hearts  know  our  condemnation,  God  certainly  knows  it.  That  which  shall 
satisfy  our  hearts  must  therefore  be  what  will  satisfy  God. 

81.  It  is  only  as  our  heart's  sense  of  condemnation  is  removed,  that  we  have  boldness  toward  God;  for  the 
condemnation  was  the  divine  condemnation. 

83.  The  condition  of  a  reconciled  soul  is  pictured. 

33.  Love  of  the  brethren  is  the  offspring  of  faith  in  the  name  of  Jesus  Christ.  This  love  is  especially  com- 
manded, so  that,  in  loving,  we  both  show  a  Christian  affection,  and  we  show  Christian  obedience. 

24.  And  hereby  we  know,  etc.  The  third  assuring  sign  of  being  in  fellowship  with  God  in 
Christ  (see  chap.  2  :  3,  and  3  :  14).  The  Spirit,  recognized  as  correcting  our  errors,  and  changing  our  affections,  and 
prompting  us  to  deeds  of  love,  is  a  testimony  to  our  renewal.  Thus  the  three  proofs  (closely  united  to  one  another) 
are,  —  (1)  obedience  to  Christ,  (2)  love  of  the  brethren,  (3)  spiritual  desires. 

The  Argument  of  this  Chapter.  — "  God's  love  to  us  begets  a  purifying  hope,  and  makes  clear  the  distinction 
between  the  righteous  and  the  sinner.  Our  love  for  the  brethren,  and  our  spiritual  desires,  are  marks  of  our  union 
with  Christ,  by  which  we  may  assure  our  hearts  before  God." 

549 


Exhortation  to 


I.    JOHX,    lY. 


brotherly  love. 


CHAPTER    IV. 

1.  He  warneth  them  not  to  believe  all  teachers,  who  boast  of  the  Spirit,  but  to  try  them  by  the  rules  of  the  catholick 
faith  :  7.  and  by  many  reasons  exhorteth  to  brotherly  love. 


1  Beloved,  believe  not  every  spirit,  but  try 
the  spirits,  whether  they  are  of  God:  because  many 
false  prophets  are  gone  out  into  the  world. 

2  Hereby  know  ye  the  Spirit  of  God:  Every 
spirit  that  confesseth  that  Jesus  Christ  is  come  in 
the  flesh  is  of  God : 

3  And  every  spirit  that  confesseth  not  that 
Jesus  Christ  is  come  in  the  flesh  is  not  of  God : 
and  this  is  that  spirit  of  antichrist,  whereof  ye 
have  heard  that  it  should  come;  and  even  now 
already  is  it  in  the  world. 

4  Ye  are  of  God,  little  children,  and  have  over- 
come them:  because  greater  is  he  that  is  in  you, 
than  he  that  is  in  the  world. 

.5  They  are  of  the  world:  therefore  speak  they 
of  the  world,  and  the  world  heareth  them. 

6  We  are  of  God :  he  that  knoweth  God  heareth 
us;  he  that  is  not  of  God  heareth  not  us.  Hereby 
know  we  the  spirit  of  truth,  and  the  spirit  of 
error. 

7  Beloved,  let  us  love  one  another:  for  love  is 
of  God;  and  every  one  that  loveth  is  born  of  God, 
and  knoweth  God. 

8  He  that  loveth  not  knoweth  not  God;  for 
God  is  love. 

9  In  this  was  manifested  the  love  of  God  toward 
us,  because  that  God  sent  his  only  begotten  Son 
into  the  world,  that  we  might  live  through  him. 

10  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  pro- 
pitiation for  oiu-  sins. 

11  Beloved,  if  God  so  loved  us,  Ave  ought  also 
to  love  one  another. 

12  No  man  hath  seen  God  at  any  time.  If  we 
love  one  another,  God  dwelleth  in  us,  and  his  love 
is  perfected  in  us. 

1;^  Hereby  know  we  that  we  dwell  in  him,  and 
he  in  us,  because  he  hath  given  us  of  his  Spirit. 

14  And  we  have  seen  and  do  testify  that  the 
Father  sent  the  Son  to  he  the  Saviour  of  the  world. 


1  Bei.oved,  believe  not  every  spirit,  but 
prove  the  spirits,  whether  they  are  of 
God:    because   many  false   prophets    are 

2  gone  out  into  the  world.  Hereby  know 
ye  the  Spirit  of  God:  every  spirit  which 
confesseth  that  Jesus  Christ  is  come  in 

3  the  flesh  is  of  God:  and  every  spirit 
which  1  confesseth  not  Jesus  is  not  of 
God:  and  this  is  the  spirit  of  the  anti- 
christ, whereof  ye  have  lieard  that  it  Com- 
eth; and  now  it  is  in  the  world  already. 

4  Ye  are  of  God,  my  little  children,  arid 
have  overcome  them:  because  greater  is 
he  that  is  in  you  than  he  that  is  in  the 

5  world.  They  are  of  the  world :  therefore 
speak  they  as  of  the  world,  and  the  world 

0  heareth  them.  We  are  of  God:  he  that 
kn(nveth  God  heareth  us;  he  who  is  not 
of  God  heareth  us  not.  By  this  we  know 
the  spirit  of  truth,  and  the  spirit  of  error. 

7  Beloved,  let  us  love  one  another:  for 
love  is  of  God ;  and  every  one  that  loveth 
is  begotten  of   God,  and   knoweth   God. 

8  He  that  loveth  not  knoweth  not  God ;  for 

9  God  is  love.  Herein  was  the  love  of  God 
manifested  2  in  us,  that  God  hath  sent  his 
only  begotten   Son   into  the  world,  that 

10  we  might  live  through  him.  Herein  is 
love,  not  that  we  loved  God,  but  that  he 
loved  us,  and  sent  his  Son  to  he  the  pro- 

11  pitiation  for  our  sins.  Beloved,  if  God  so 
loved  us,  we  also  ought  to  love  one  an- 

12  other.  No  man  hath  beheld  God  at  any 
time:  if  we  love  one  another,  (xod  abid- 
etli  in  us,  and  his  love  is  perfected  in  us : 

13  hereby  know  we  that  we  abide  in  him, 
and  he  in  us,  because  he  hath  given  us  of 

14  his  Spirit.  And  we  have  beheld  and  bear 
witness  that  the  Father  hath  sent  the  Son 


Some  ancient  authorities  read  annulleth  Jesus. 


Or, 


our  case. 


1-3.  Prove  the  spirits.  From  speaking  of  the  spiritual  affections  given  by  God  to  the  renewed  heart,  tlie 
apostle  naturally  turns  to  the  subject  of  external  spiritual  charisiiuita,  which  professed  to  have  the  same  origin,  but 
which  were  sometimes  mere  deceptions.  Many  professed  to  be  prophets,  and  spoke  to  the  Church,  who  were  merely 
charlatans.  They  were  to  be  probed  by  gaining  their  statements  concerning  Christ.  Had  he  come  in  the  flesh,  or 
not  ?  If  they  say,  "  Yes,"  they  are  divine  spirits  (i.e.,  the  person  speaking  was  under  divine  impulse)  ;  but,  if  they 
Bay  "  No,"  the  message  is  not  divine,  but  belongs  to  that  anti-Christian  force  which  already  shows  itself,  and  will  be 
developed  into  fearful  proportions. 

4.  Thein;  i.e.,  the  false  prophets  (verse  1).  He  that  is  in  you.  God.  He  that  is  in  tlie  world.  The 
Devil. 

O.  By  this.  By  the  confession  of  Christ,  and  the  hearing  of  God's  people.  The  spirit  of  truth,  and  the 
spirit  of  error.  The  apostle  constantly  .adverts  to  the  dual  division  of  the  race.  The  Church  and  the  world,  truth 
and  error,  thf  children  of  God  and  the  children  of  the  Devil,  are  clearly  set  in  opposition  to  one  atiother. 

7.  The  apostle  now  returns  to  his  main  theme,  that  brotherly  love,  which  is  the  main  proof  of  a  divine  renewal, 
the  other  two  (keeping  Christ's  commandments,  and  having  his  Spirit)  being  both  really  resolvable  into  this,  Christ's 
commandment  being  "  to  love  one  another,"  and  his  Spirit  being  the  Spirit  of  love.  7-9.  All  true  love  comes  from 
a  divine  source.  Man,  in  his  sinful  state,  has  lost  love.  Tlie  semblance  of  it  which  he  has  is  either  passion,  senti- 
ment, or  disposition ;  but  the  real  love  is  a  self-denying  principle,  which  acts  not  blindly,  but  with  open  eye. 

9-11.  The  best  and  highest  example  of  love  is  God's  act  in  sending  Christ  into  the  world.  Only  begotten. 
See  John  1 :  14,  18,  and  3 :  10,  18.     Propitiation.     See  chap.  2  : 2. 

12.  "  No  man  hath  seen  God  at  any  time;  but  when  we  see  God-given  graces  in  our  brethren,  which  bring  them 
to  the  likeness  of  God,  we  love  them,  and  love  God  in  them.  For,  as  God  is  really  in  us,  we,  in  loving  one  anotlier, 
exhibit  our  love  to  him  "  (compare  verse  20).  His  love  is  perfected  in  us.  The  love  which  God  has  for  us  has 
its  perfect  work  in  assimilating  us  to  him. 

13.  His  Spirit  thus  given  is  a  witness  of  our  union  with  him.    It  is  the  same  thought  as  in  chap.  3  :24. 

14.  Besides  this  inward  witness,  there  is  the  outward  witness  of  the  apostle  who  saw  Christ  iu  the  flesh. 

550 


He  that  lovetli  God 


I.    JOHN,    Y 


lovetli  his  children. 


15  Whosoever  shall  confess  that  Jesus  is  the 
Son  of  God,  God  dwelleth  in  him,  and  he  in  God. 

16  And  we  have  known  and  believed  the  love 
that  God  hath  to  us.  God  is  love;  and  he  that 
dwelleth  in  love  dwelleth  in  God,  and  God  in 
him. 

17  Herein  is  our  love  made  perfect,  that  we 
may  have  boldness  in  the  day  of  judgment:  be- 
cause as  he  is,  so  are  we  in  this  world. 

18  There  is  no  fear  in  love;  but  perfect  love 
casteth  out  fear:  because  fear  hath  torment.  He 
that  feareth  is  not  made  perfect  in  love. 

19  We  love  him,  because  he  first  loved  us. 

20  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar:  for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how  can  he  love  God 
whom  he  hath  not  seen  ? 

21  And  this  commandment  have  we  from  him, 
That  he  who  lovetli  God  love  his  brother  also. 


15  to  he  the  Saviour  of  the  world.  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God, 

16  God  abideth  in  him,  and  he  in  God.  And 
we  know  and  have  believed  the  love  which 
God  hath  i  in  us.  God  is  love;  and  he 
that  abideth  in  love  abideth  in  God,  and 

17  God  abideth  in  him.  Herein  is  love  made 
perfect  with  us,  that  we  may  have  bold- 
ness in  the  day  of  judgement;  because  as 

18  he  is,  even  so  are  we  in  this  world.  There 
is  no  fear  in  love :  but  perfect  love  casteth 
out  fear,  because  fear  hath  punishment; 
and  he  that  feareth  is  not  made  perfect  in 

19  love.     We  love,  because  he  first  loved  us. 

20  If  a  man  say,  I  love  God,  and  hateth  his 
brother,  he  is  a  liar:  for  he  that  loveth 
not  his  bi'other  whom  he  hath  seen,  -^  can- 

21  not  love  God  whom  he  hath  not  seen.  And 
this  commandment  have  we  from  him, 
that  he  who  loveth  God  love  his  brother 
also. 


1  Or,  in  our  case.    ^  Many  ancient  authorities  read  hoio  can  he  love  God  whom  he  hath  vat  seen  f 

15.  Tlie  two  facts  are  connected,  Christ's  coming  and  the  Spirit's  indwelling.  If  we  accept  Jesus,  God  by  his 
Spirit  dwells  in  us. 

16.  And  we  know.  The  ice  is  emphatic,  as  in  verse  14.  We  (i.e.,  John,  the  apostle)  have  made  full  experi- 
ence of  this  fact  of  God's  love  and  the  divine  communion.  God  is  love ;  and  he  that  abideth  in  love  abideth 
in  God.     See  note  on  verses  7-9. 

17.  Herein.  In  this  knowledge  of  God's  presence  in  us.  Is  love  made  perfect;  i.e.,  is  God's  love  to  us 
made  complete  in  its  effects.  We  consciously  walk  with  God.  As  he  is,  even  so  are  we  in  this  world.  We 
are  by  this  mutual  indwelling  identified  with  God,  and  so  fear  nothing  on  leaving  this  world  for  the  judgment  (see 
the  glorious  twenty-fourth  psalm,  where  the  righteous  man  enters  heaven  in  the  name  of  the  King  of  glory  !). 

18.  There  is  no  fear  of  death  and  judgment  in  the  loving  condition  established  by  God,  but  God's  love  perfected 
in  us  drives  away  all  fear.     He  that  feareth  has  not  been  thoroughly  wrought  upon  by  the  love  of  God. 

19.  Our  love  is  altogether  the  product  of  God's  love  to  us. 

20.  The  same  sentiment  as  in  chap.  2  : 9,  "Being  in  the  light  (of  God's  holiness),"  and  "loving  God,"  repre- 
senting the  same  state.  Cannot  love  God  whom  he  hath  not  seen.  If  a  man  does  not  love  holiness  as  exem- 
plified in  a  visible  Christian  life,  he  cannot  love  the  holiness  of  the  invisible  God. 

21.  Besides  all  these  arguments  for  brotherly  love,  drawn  from  the  presence  of  God  in  the  soul,  and  from  the 
spirit  of  love  given  us,  there  is  this  also,  that  God  has  commanded  it. 

The  Argitme7it  of  this  Chapter.  — "  We  are  to  be  cautious  regarding  the  testimony  of  the  Spirit,  for  there  are  those 
who  forge  such  testimony.  A  true  love  to  one  another  is  our  best  sign,  for  it  shows  we  have  admitted  God's  love  into 
our  hearts." 


CHAPTER    V. 

1,  He  that  loveth  God  loveth  his  children,  and  keepeth  his  commandments ;  3.  which  to  the  faithful  are  light,  and 
not  grievous.  9.  Jesus  is  the  Son  of  God,  able  to  save  us,  14.  and  to  hear  our  prayers,  which  we  make  for 
ourselves,  and  for  others. 


1  Whosoever  believeth  that  Jesus  is  the  Christ 
is  born  of  God:  and  every  one  that  loveth  him 
that  begat  loveth  him  also  that  is  begotten  of  him. 

2  By  this  we  know  that  we  love  the  children  of 
God,  when  we  love  God,  and  keep  his  command- 
ments. 

3  For  this  is  the  love  of  God,  that  we  keep  his 
commandments:  and  his  commandments  are  not 
grievous. 

4  For  whatsoever  is  born  of  God  overcometh 
the  world :  and  this  is  the  victory  that  overcometh 
the  world,  eten  our  faith. 


1  Whosoever  believeth  that  Jesus  is  the 
Christ  is  begotten  of  God :  and  whosoever 
loveth  him  that  begat  loveth  him  also  that 

2  is  begotten  of  him.  Hereby  we  know 
that  we  love  the  children  of  God,  when 
we  love  God,  and  do  his  commandments. 

3  For  this  is  the  love  of  God,  that  we  keep 
his   commandments:    and  his  command- 

4  ments  are  not  grievous.  For  whatsoever 
is  begotten  of  God  overcometh  the  world: 
and  this  is  the  victory  that  hath  overcome 


1.  Continuation  of  the  argument  for  brotherly  love.  The  believer  is  God's  child,  and  loves  his  Father.  Hence 
he  will  love  God's  children. 

8.  The  child  of  God  loves  God,  keeps  his  commandments,  and  loves  the  brethren.  The  presence  of  any  one  of 
these  characteristics  proves  the  presence  of  the  others. 

3.  Keeping  God's  commandments  is  the  very  flow  of  love  to  him.  His  commandments  are  not  grievous, 
or  "  heavy  "  (see  Matt.  11 :  30) . 

4.  It  is  by  a  divine  faith  that  we  are  able  to  keep  his  commandments,  overcoming  the  world  which  would  make 
ms  disobedient. 

551 


Jesns  is  the  Son  of 


I.    JOIIX,    V. 


God,  able  to  save  ns. 


5  Who  is  he  that  overcometh  the  world,  but  he 
that  believeth  that  Jesus  is  the  Son  of  (xoil '? 

6  This  is  he  that  came  by  water  ami  blood,  even 
Jesus  Christ;  not  by  water  only,  but  by  water  and 
blood.  And  it  is  the  Spirit  that  beareth  witness, 
because  the  Spirit  is  truth. 

7  For  there  are  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost:  and 
these  three  are  one. 

8  And  there  are  three  that  bear  witness  in  earth, 
the  spirit,  and  the  water,  and  the  blood :  and  these 
three  agree  in  one. 

9  If  Ve  receive  the  witness  of  men,  the  witness 
of  God  is  greater:  for  this  is  the  witness  of  God 
which  he  hath  testified  of  his  Son. 

10  He  that  believeth  on  the  Son  of  God  hath 
the  witness  in  himself:  he  that  believeth  not  tiod 
hath  made  him  a  liar;  because  he  believeth  not 
the  record  that  God  gave  of  his  Son. 

11  And  this  is  the  record,  that  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son. 

12  He  that  hath  the  Son  liath  life;  and  he  that 
hath  not  the  Son  of  God  hath  not  life. 

1:3  These  things  have  I  written  unto  you  that 
believe  on  the  name  of  the  Son  of  God;  that  ye 
may  know  that  ye  have  eternal  life,  and  that  ye 
may  believe  on  the  name  of  the  Son  of  God. 

14  And  this  is  the  confidence  that  we  have  in 
him,  that,  if  we  ask  any  thing  according  to  his 
will,  he  heareth  us: 

1.5  And  if  we  know  that  he  hear  us,  whatsoever 
we  ask,  we  know  that  we  have  the  petitions  that 
we  desired  of  him. 

16  If  any  man  see  his  brother  sin  a  sin  which  is 
not  unto  death,  he  shall  ask,  and  he  shall  give  him 
life  for  them  that  sin  not  unto  death.  There  is  a 
sin  unto  death:  I  do  not  say  that  he  shall  pray 
for  it. 

17  All  unrighteousness  is  sin:  and  there  is  a  sin 
not  unto  death. 

18  We  know  that  whosoever  is  born  of  God 
sinneth  not;  but  he  that  is  begotten  of  God  keep- 
eth  himself,  and  that  wicked  one  toucheth  him  not. 


o  the  world,  ercn  our  faith.  And  who  is  he 
that  overcometh  the  world,  but  he  that 
believeth  that  Jesus  is  the  Son  of  God  ? 

6  This  is  he  that  came  by  water  and  blood, 
even  Jesus  Christ;  not  Mvith  the  water 
only,  but  ^  with  the  water  and  i  with  the 
blood.  And  it  is  the  Spirit  tluit  beareth 
witness,  because  the  Spirit  is  the  truth. 

8  For  there  are  three  who  bear  witness,  the 
Spirit,  and  the  water,  and  the  l)lood:  and 

9  the  three  agree  in  one.  If  we  receive  the 
witness  of  men,  the  witness  of  God  is 
greater:  for  the  witness  of  God  is  this, 
that  he  hath  l)orne  witness  concerning  his 

10  Son,  He  that  believeth  on  the  Son  of 
(Jod  hath  the  witness  in  him:  he  that 
believeth  not  God  hath  made  him  a  liar; 
because  he  hath  not  believed  in  the  wit- 
ness that  God  hath  borne  concerning  his 

11  Son.  And  the  witness  is  this,  that  God 
gave  unto  us  eternal  life,  and  this  life  is 

12  in  his  Son.  He  that  hath  the  Son  hath 
the  life;  he  that  hath  not  the  Sou  of  God 
hath  not  the  life. 

l.j  These  things  have  I  written  unto  you, 
that  ye  may  know  that  ye  have  eternal 
life,   even  tmto   you  that  believe  on  the 

14  name  of  the  Son  of  God.  And  this  is  the 
boldness  which  we  have  toward  him,  that, 
if  we  ask  any  thing  according  to  his  will, 

1.5  he  heareth  us:  and  if  we  know  that  he 
heareth  us  whatsoever  we  ask,  we  know 
that  we  have  the  petitions  which  we  have 

16  asked  of  him.  If  any  man  see  his  broth- 
er sinning  a  sin  not  unto  death,  -  he  shall 
ask,  and  GofZ  will  give  him  life  for  them 
that  sin  not  unto  death.  There  is  ^  a  sin 
unto  death:  not  concerning  this  do  I  say 

17  that  he  should  make  reciuest.  All  un- 
righteousness is  sin:  and  there  is  ^a  sin 
not  unto  death. 

18  We  know  that  whosoever  is  begotten  of 
God  sinneth  not;  but  he  that  was  begotten 


I  Gr. 


Or,  he  shall  ask  and  shall  give  him  life,  even  to  them,  etc.    ^  Or,  sin. 


5.  And  who  is  he  that  overcometh  the  world,  but  he  that  believeth,  etc.  This  question  is  .in 
empliasis  of  the  preceding  statement,  "  this  ia  the  victory  that  hath  overcome  the  world,  even  our  faith."  lie  th.it 
believeth  =  he  that  hath  faith.  In  the  Greeli  the  ttictti!  and  rrto-Tei'wr  show  the  relation  of  the  two  sentences.  The 
overcoming  of  the  world  is  necessary  to  the  enjoying  of  this  love  which  is  the  theme  of  the  Epistle,  and  for  this  vic- 
tory faith  in  Christ  is  necessary.    The  apostle  now  treats  of  that  faith. 

6.  By  water  and  blood.  The  "by"  and  the  "with"  (Greek  6ia  and  ti)  of  this  verse  are  certainly 
synonymous.  The  rhetoric  proves  it.  It  is  hyper-purism  to  make  a  difference.  The  Old  \'ersion  is  right.  The 
"  water"  is  the  cleansing  of  the  Holy  Spirit,  the  real  baptism.  The  "  blood  "  is  the  expi.ition  by  the  sacrificial  death. 
The  blood  is  emphasized;  for,  without  that,  there  could  have  been  no  water,  no  cleansing  by  the  Holy  Ghost. 

7.  The  Spirit  is  a  witness  that  Jesus  Christ  came  to  expiate  and  cleanse.  The  Spirit  has  given  this  testimony  in 
the  written  Word  and  in  the  apostolic  gifts.  The  seventh  verse  of  the  Old  Version  is  justly  omitted.  It  is  found 
in  only  two  Greek  MSS.,  — one  of  the  fifteenth,  and  the  other  of  the  sixteenth  century.  It  was  eviilently  a  halin 
interpolation  of  the  fourth  century. 

8.  The  three  witnesses.  The  Spirit  (God's  Word  and  revelation),  the  water  (the  cleansed  soul),  the  blond 
(the  freed  conscience).  The  three  agree  in  one.  Literally,  "are  uuto  the  one."  That  is,  they  all  point  the 
same  way,  —  to  Christ. 

10.  In  him.  Better,  with  the  Old  Version,  "in  himself."  The  argument  of  verses  9  and  10  is  this.  God's 
witness  by  his  Word  and  Spirit  is  ample  (that  is,  his  witness  to  Christ).  And  to  this  external  witness  is  added  (in  the 
believer)  the  internal  witness  of  the  cleansed  soul  and  freed  conscience.  Now,  he  who  does  not  believe  in  Christ 
makes  God  a  liar;  because  God  has  testified  in  his  Word  that  eternal  life  is  for  us  in  Christ,  and  tlie  unbeliever  rejects 
the  testimony.     The  believer  has  true  life.     The  unbeliever  has  not. 

13.  That  ye  may  know.  It  is  one  thing  to  be  saved,  and  another  thh)g  to  know  it.  Some  believers  do  not 
know  it. 

15.  We  have  the  petitions.  Rather,  "  We  have  the  things  which  we  have  asked,"  etc.  Our  faith  knows 
that  we  have  them,  even  if  our  eyes  cannot  see  them. 

16.  There  is  a  limit  to  Intercessory  prayer.  The  sin  unto  death  is  the  rejection  of  the  Iloly  Spirit  (see  Matt. 
12:31). 

18.  See  on  chap.  3:9.  The  Epistle  ends  as  it  began,  showing  the  world  of  wickedness,  and  God  entering  it  in 
Jesus  Christ,  and  so  presenting  holiuess  to  man  for  his  reception. 


We  must  keep 


I.    JOHN,    V. 


ourselves  from  idols. 


19  And  we  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  wickedness. 

20  And  we  know  that  the  Son  of  God  is  come, 
and  hath  given  ns  an  understanding,  that  we  may 
know  lum  that  is  true,  and  we  are  in  him  that  is 
true,  even  in  his  Son  Jesus  Christ.  This  is  the 
true  God,  and  eternal  life. 

21  Little  children,  keep  yourselves  from  idols. 
Amen. 


of  God  keepeth  Uiim,  and  the  evil  one 

19  toucheth  him  not.  We  know  that  we  are 
of  God,  and  the  whole  world  lieth  in  the 

20  evil  one.  And  we  know  that  the  Son  of 
God  is  come,  and  hath  given  us  an  under- 
standing, that  we  know  him  that  is  true, 
and  we^re  in  him  that  is  true,  even  in  his 
Son  Jesus  Christ.     This  is  the  true  God, 

21  and  eternal  life.  My  little  children,  guard 
yourselves  from  idols. 


Or,  himself. 


The  Argument  of  this  Chapter.  —  "  Our  condition  of  love  depends  upon  faith;  and  the  testimony  for  this  faith  is 
threefold,  having  one  external  and  two  internal  elements, —  the  Spirit  in  the  Word,  the  cleansed  soul,  the  freed  con- 
Bcleuce.    Be  bold  in  recognizing  and  using  your  privileges." 

553 


THE   SECOND   EPISTLE 


JOHK 


1,  He  exhorteth  a  certain  honourable  matron,  with  her  children,  to  persevere  in  Christian  love  and  belief,  8.  lest 
they  lose  the  reward  of  their  former  profession !  10,  and  to  have  nothing  to  do  with  those  seducers  that 
bring  not  the  true  doctrine  of  Christ  Jesns. 


1  The  elder  unto  the  elect  lady  and  her  chil- 
dren, wlioni  I  love  in  the  truth;  and  not  I  only, 
but  also  all  they  that  have  known  the  truth; 

2  For  the  truth's  sake,  which  dwelleth  in  us, 
and  shall  be  with  us  for  ever. 

3  Grace  be  with  you,  mercy,  and  peace,  from 
God  the  Father,  and  from  the  Lord  Jesus  Christ, 
the  Son  of  the  Father,  in  truth  and  love. 

4  I  rejoiced  greatly  that  I  found  of  thy  children 
walking  in  truth,  as  we  have  received  a  command- 
ment from  the  Father. 

5  And  now  I  beseech  thee,  lady,  not  as  though 
I  wrote  a  new  commandment  unto  thee,  but  that 
which  we  had  from  the  beginning,  that  we  love 
one  another. 

6  And  this  is  love,  that  we  walk  after  his  com- 
mandments. This  is  the  commandment.  That,  as 
ye  have  heard  from  the  beginning,  ye  should  walk 
in  it. 

7  For  many  deceivers  are  entered  into  the 
world,  Avho  confess  not  that  Jesus  Christ  is  come 
in  the  flesh.     This  is  a  deceiver  and  an  antichrist. 

8  Look  to  yourselves,  that  we  lose  not  those 
things  which  we  have  wrought,  but  that  we  re- 
ceive a  full  reward. 


1  Tiif:  elder  unto  the  elect  lady  and  her 
children,  whom  I  love  in  truth;  and  not 

I  only,  but  also  all  they  that  know  the 

2  truth;  for  the  truth's  sake  which  abideth 
in   us,  and   it  shall  be  with  us  forever : 

3  Grace,  mercy,  peace  shall  be  with  us,  from 
God  the  Father,  and  from  Jesus  Christ, 
the  Son  of  the  Father,  in  truth  and  love. 

4  I  rejoice  greatly  that  I. have  found  cer- 
tain  of  thy  children  walking  in  truth,  even 
as  we  received  commandment  from  the 

5  Father.  And  now  I  beseech  thee,  lady, 
not  as  though  I  wrote  to  thee  a  new  com- 
mandment, but  that  which  we  had  from 
the  beginning,  that  we  love  one  another. 

6  And  this  is  love,  that  we  should  walk 
after  his  commandments.  This  is  the 
commandment,  even  as  ye  heard  from  the 

1  beginning,  that  ye  should  walk  in  it.  For 
many  deceivers  are  gone  forth  into  the 
world,  even  they  that  confess  not  that 
Jesus  Christ  cometh  in  the  tlesh.     This  is 

8  the  deceiver  and  the  antichrist.  Look  to 
yourselves,  that  ye  ^lose  not  the  things 
which  2  we  have  wrought,  but  that  ye  re- 


Or,  destroy.    -  Many 


?nl  authorities  read  ye. 


1.  It  is  probable  that  the  Greek  word  Kupi'o,  translated  "  lady,"  should  be  left  untranslated  as  a  proper  name. 
Cyria.  Just  as  the  Third  Epistle  is  written  to  (iaius,  this  one  is  written  to  a  faithful  and  iirorninent  woman  in  the 
Church,  whose  name  was  Cyria.  The  date  of  the  Epistle  may  be  conjectured  to  be  about  the  same  as  that  of  the 
First  Epistle  (compare  verses  .5,  6,  7,  9,  with  1  John  2:  7;  4:  1-3;  2:  24).  Truth.  Tliis  word,  five  times  used  in 
the  first  four  verses  (compare  1  .John  1 :  6,  8 ;  2  :  21,  27 ;  3  :  18 ;  4  :  6),  does  not  mean  truth  in  the  abstract,  nor  coucrfk- 
truth  indiscriminately,  but  the  truth  which  the  gospel  brings  to  the  soul  of  man,  —  saving  and  sanctifying  truth,  ll  is 
the  truth  which  (verse  2)  abideth  in  us,  and  shall  be  with  us  forever.  The  "  elder  "  is,  of  course,  the  apostle  John. 
The  style  shows  it,  and  tradition  confirms  it. 

58.  For  the  truth's  sake.    Christians  love  one  another  because  of  the  truth  in  them. 

3.  Grace,  mercy,  peace.  See  on  1  Tim.  1 :  2.  With  us.  This  is  so  wholly  unapostolic  that  we  may  safely 
discard  MS.  authority,  and  say  "  with  you."  "  Us  "  and  "  you  "  are  constantly  interchanged  by  mistalie  in  copyi:i!,' 
Greek.    It  was  peculiarly  easy  to  make  the  mistake  here  from  the  preceding  "  with  us." 

4.  Of  thy  children.  Cyria  was  evidently  dwelling  with  at  least  two  children  at  her  home  (verses  1  and  10). 
The  apostle  was  dwelling  at  some  distant  place,  where  at  least  two  other  children  and  her  sister  were  residing 
(verses  4  and  13).  £ven  as  we  received  coiuuiaiicluieiit  from  tlie  Fatlier.  See  Dent.  S  ■  •;,  and  compare 
Ps.  86:11. 

.">.  Lady.    Rather,  "  Cyria."    See  on  verse  1.    5-G.  See  1  John  2 :  7,  S.    The  old  commandment  and  the  new 
(1  John  2  :  8)  are  all  one.     Obedience  is  in  love. 
7.  See  1  John  4  :  1-3. 
8«  A  full  reward  in  the  future  world,  where  there  will  be  gradations  in  reward. 


We  must  bewr.re  of  thos:  who  do 


II.    JOIIX. 


not  preach  the  doctrine  of  Christ, 


9  Whosoever  transgressetli,  an.l  abiileth  not  in 
the  doctrine  of  Christ,  hath  not  God.  He  that 
abideth  in  the  doctrine  of  Christ,  he  hath  both  the 
Father  and  the  Son. 

10  If  there  come  any  unto  you,  and  bring  not 
this  doctrine,  receive  him  not  into  your  house, 
neither  bid  him  God  speed  : 

11  For  he  that  biddeth  him  God  speed  is  par- 
taker of  his  evil  deeds. 

12  Having  many  things  to  write  unto  you,  I 
would  not  write  with  paper  and  ink :  but  I  trust 
to  come  unto  you,  and  speak  face  to  face,  that 
our  joy  may  be  full. 

13  The  children  of  thy  elect  sister  greet  thee. 
Amen. 


0  ceive  a  full  reward.  Whosoever  ^  goeth 
onward  and  abideth  not  in  the  teaching 
of  Christ,  liath  not  God :  he  that  abideth 
in  the  teaching,  the  same  hath  both  the 

10  Father  and  the  Son.  If  any  one  cometh 
unto  you,  and  bringeth  not  this  teaching, 
receive  him  not  into  your  house,  and  give 

11  him  no  greeting :  for  he  that  giveth  him 
greeting  partaketh  in  his  evil  works. 

12  Having  many  things  to  write  unto  you, 
I  would  not  write  them  with  paper  and 
ink :  but  I  hope  to  come  unto  you,  and  to 
speak  face  to  face,  that  your  joy  may  be 

13  fulfilled.  The  children  of  thine  elect  sis- 
ter salute  thee. 


Or,  taketh  the  lead. 


9.  Whosoever  goeth  onward  (before)  as  a  leader.  The  meaning  is,  that  even  though  a  man  is  a  teacher 
in  the  Church,  if  he  ignores  the  Christ-centre  of  theology,  he  is  outside  of  the  divine  knowledge,  and  hence  has  not 
close  fellowship  with  God.  The  same  hath  both  the  Father  and  the  Son.  That  is,  he  has  a  full  and  inti- 
mate knowledge  of  both.    He  has  fellowship  (1  John  1 :  3)  with  the  Father  and  the  Son. 

10,  11.  If  any  one  (i.e.,  a  teacher)  cometh  unto  you,  and  bringeth  not  this  teaching.  Any  welcom- 
ing of  a  false  teacher  will  be  an  indorsement  of  his  teachings:  hence  we  might  welcome  an  unbeliever  cordially, 
when  we  could  not  welcome  a  believer  who  was  teaching  hurtful  doctrine  (compare,  for  a  similar  distinction,  1  Cor. 
5:9-12). 

The  Argument  of  this  Chapter.  — "'Wa.Wimgm  truth  is  walking  in  Christ.  Beware  of  the  false  teachers  who 
would  teach  any  other  doctrine,  and  have  uo  relations  of  intimacy  with  them." 

555 


THE   THIRD   EPISTLE 


JOHK 


He  commendeth  Gaius  for  his  piety,  5.  and  hospitality  7.  to  true  preachers :  9,  complaining  of  the  unkind  dealing 
of  ambitious  Diotrephes  on  the  contrary  side,  11.  whose  evil  esample  is  not  to  be  followed!  12.  and  giveth 
special  testimony  to  the  good  report  of  Demetrius. 

1  The  elder  unto  the  well  beloved  Gaius,  whom 
1  love  in  the  truth. 

2  Beloved,  I  wish  above  all  things  that  thou 
niayest  prosper  and  be  in  health,  even  as  thy  soul 
prospereth, 

3  For  I  rejoiced  greatly,  when  the  brethren 
came  and  testified  of  the  truth  that  is  in  thee, 
even  as  thou  walkest  in  the  truth. 


4  I  have  no  greater  joy  than  to  hear  that  my 
children  walk  in  truth. 

5  Beloved,  thou  doest  faithfully  whatsoever 
thou  doest  to  the  brethren,  and  to  strangers; 

6  Which  have  borne  witness  of  thy  charity 
before  the  church:  whom  if  thou  bring  forward 
on  their  journey  after  a  godly  sort,  thou  shalt  do 
well: 

7  Because  that  for  his  name's  sake  they  went 
forth,  taking  nothing  of  the  Gentiles. 

8  We  therefore  ought  to  receive  such,  that  we 
might  be  fellowhelpers  to  the  truth. 

9  I  wrote  unto  the  church:  but  Diotrephes.  Avho 
loveth  to  have  the  preeminence  among  them, 
receiveth  us  not. 

10  Wherefore,  if  I  come,  I  will  remember  his 
deeds  which  he  doeth,  prating  against  us  with 
malicious  words:  and  not  content  therewith, 
neither  doth  he  himself  receive  the  brethren,  and 
forl)iddeth  them  that  would,  and  casteth  them  out 
of  the  church. 


1  The  elder  unto  Gaius  the  beloved, 
whom  I  love  in  ti-uth. 

2  Beloved,  I  pray  that  in  all  things  thou 
mayest  prosper  and  be  in  health,  even  as 

3  thy  soul  prospereth.  For  I  ^  rejoiced 
greatly,  when  brethren  came  and  bare 
witness    unto    thy   truth,   even    as  thou 

4  walkest  in  ti-uth.  Greater  '■'joy  have  I 
none  than  ^  this,  to  hear  of  my  children 
walking  in  the  truth. 

5  Beloved,  thou  doest  a  faithful  work  in 
whatsoever  thou  doest  toward  them  that 

6  are  brethren  and  strangers  withal ;  who 
bare  witness  to  thy  love  before  the  church : 
Avhom  thou  wilt  do  well  to  set  forward  on 

7  their  journey  woi-thily  of  God:  because 
that  for  the  sake  of  the  Name  they  went 
forth,    taking    nothing  of    the   Gentiles. 

8  We  therefore  ought  "to  welcome  such, 
that  we  may  be  fellow-workei's  with  the 
truth. 

9  I  wrote  somewhat  unto  the  church :  but 
Diotrephes,  who  loveth  to  have  the  pre- 
eminence among  them,  reieiveth  us  not. 

10  "i'lierefore,  if  I  come,  1  will  bring  to  re- 
membrance his  works  which  he  doeth, 
prating  against  us  with  wicked  woi-ds: 
and  not  content  therewith,  neither  doth 
he  himself  receive  the  brelhren,  an<l  them 
that    would    he    forbiddeth,    and   casteth 

11  tJiem  out  of  the  church.  Beloved,  imitate 
not  that  which  is  evil,  but  that  which  is 


^  Ot,  rejoice  greatly,  when  brethren  come  and  bear  iritnesK.    ^  Some  ancient  authorities  read  grace. 

thiiigB,  that  I  may  hear. 


s  Or,  tht 


1.  The  elder.  See  2  John  1.  Gains.  The  Greek  for  Cains,  a  very  common  Roman  name.  It  is  possible 
that  this  Gaius  was  the  one  with  whom  Paul  staid  at  Corinth,  perhaps  thirty  or  forty  years  before,  and  to  whose 
hospitality  he  refers  (Horn.  IG :  23).     Truth.     Six  times  the  word  occurs  in  this  short  Epistle  (see  on  2  .John  1). 

.'>.  Bretliren  and  strangrera  withal.     Evidently  preachers  of  the  gospel,  on  their  way  to  distant  fields. 

<!.  Who  l)are  witness,  either  by  letter  or  orally,  on  their  return  from  missionary  tours. 

7.  I'<»r  the  sake  of  the  Name.     Compare  Acts  4:  7,  10,  12.     They  went  forth  to  preach  the  gospel. 

8.  'J'he  welcorainf;  of  gospel  preachers  to  one's  hospitality  is  co-working  with  Christ. 

9.  I  wrote  somewhat  unto  the  church,  regarding  these  missionaries:  but  Diotrephes,  who  loveth 
to  have  the  preeminence  amon;;  them,  receiveth  us  not ;  i.e.,  does  not  allow  of  our  interference.  The 
church  intended  is,  doubtless,  the  church  of  the  place  where  Gaius  dwelt.  The  apostle  had  written  one  letter  before, 
in  behalf  of  these  journeying  brethren,  to  the  church  in  that  place;  but  Diotrephes  had  thwarted  its  object.  So  he 
writes  now  to  Gaius.     Who  Diotrephes  was,  we  only  know  from  this  passage. 

10.  1  will  brinff  to  remembrance  in  the  way  of  ai)ostolic  punishment.  Diotrephes  had  forbidden  obedi- 
ence to  the  apostolic  letter,  and  excommunicated  those  who  disregarded  his  prohibition.  This  shows  how,  in  the 
apostolic  day,  the  one-man  power  showed  itself  in  local  churches.  Diotrephes  was  probably  a  chief  presbyter,  and 
gradually  increased  his  power  till  it  became  a  tyranny. 

556 


The  good  report 


ITT.    JOIIX. 


of  Demetrius. 


11  Beloved,  follow  not  that  which  is  evil,  but 
that  which  is  good.  He  that  doeth  good  is  of 
God :  but  he  that  doeth  evil  hath  not  seen  God. 

12  Demetrius  hath  good  report  of  all  men,  and 
of  the  truth  itself:  yea,  and  we  aim  bear  record; 
and  ye  know  that  our  record  is  true. 

18  I  had  many  things  to  write,  but  I  will  not 
with  ink  and  pen  write  unto  thee: 

14  But  I  trust  I  shall  shortly  see  thee,  and  we 
shall  speak  face  to  face.  Peace  be  to  thee.  Our 
friends  salute  thee.     Greet  the  friends  bv  name. 


good.     lie  that  doeth  good  is  of  God :  he 
12  that  doeth  evil  hath  not  seen  God.     De- 
metrius hath   the  witness  of  all  men,  and 
of  the  truth  itself:  yea,  we  also  bear  wit- 
ness ;  and  thou  knowest  that  our  witness 
is  true. 
1.3      I  had  many  things  to  write  unto  thee, 
but  I  am  unwilling  to  write  them  to  thee 
14  with  ink  and  pen":  but  I  hope  shortly  to 
see  thee,  and  we  shall  speak  face  to  face. 
Peace  be  unto  thee.     The  friends  salute 
thee.     Salute  the  friends  by  name. 


12.  Demetrius,  of  whom  we  know  nothing  beyond  what  i«  here  stated,  waa  probably  an  open  opposer  of 
Diotrephes.  Or,  he  may  have  been  the  bearer  of  this  letter  to  Gaius.  And  of  the  truth  itself:  i.e.,  and  by  the 
successes  of  the  truth  under  his  efforts. 

14.  By  name.    Gr.,  Kar  6voiJ.a,  "  name  by  name 


i.e.,  every  one  of  them. 


The  Argume)it  of  this  Chapter.  —  "  Rejoicing  in  your  hospitality  to  the  Christian  teachers,  I  urge  you  to  con- 
tinue in  this  good  way.  But  I  shall  use  my  apostolic  power  agaiust  Diotrephes,  who  has  opposed  these  teachers,  as 
well  as  myself." 


THE   GENERAL   EPISTLE 


JUDE. 


The  date  of  the  Epistle  of  Jude  is  wholly  uncertaiu.  Any  date  from  A.D.  65  to  A.D.  80  might  be  equally 
defended.  It  greatly  resembles  the  second  chapter  of  2  Peter,  and  the  internal  evidence  proves  that  both  drew  from 
a  common  source.     The  Epistle  is  a  warning  against  the  false  teachers  who  were  beginning  to  swarm  in  the  Church. 


He  eshorteth  them  to  be  constant  in  the  profession  of  the  faith.  4.  False  teachers  are  crept  in  to  seduce  them ! 
for  whose  damnable  doctrine  and  manners  horrible  punishment  is  prepared  !  20.  whereas  the  godly,  by  the 
assistance  of  the  Holy  Spirit,  and  prayers  to  God,  may  persevere,  and  grow  in  grace,  and  keep  themselves, 
and  recover  others  out  of  the  snares  of  those  deceivers. 


1  Jc'DE,  the  servant  of  Jesus  Christ,  and  brother 
of  .James,  to  them  that  are  sanctified  by  God  the 
F.ither,  and  preserved  in  Jesus  Christ,  and  called : 

2  Mercy  unto  you,  and  peace,  and  love,  be  mul- 
tiplied. 

3  Beloved,  when  I  gave  all  diligence  to  write 
unto  you  of  the  common  salvation,  it  was  needful 
for  me  to  write  unto  you,  and  exhort  you  that  ye 
should  earnestly  contend  for  the  faith  which  was 
once  delivered  unto  the  saints. 

4  For  there  are  certain  men  crept  in  unawares, 
who  were  before  of  old  ordained  to  this  condem- 
nation, ungodly  men,  turning  the  grace  of  our 
God  into  lasciviousness,  and  denying  the  only 
Lord  God,  and  our  Lord  Jesus  Christ. 

5  I  will  therefore  put  you  in  remembrance, 
though  ye  once  knew  this,  how  that  the  Lord, 
having  saved  the  people  out  of  the  land  of  Egypt, 
afterward  destroyetl  them  tliat  believed  not. 

0  And  the  angels  which  kept  not  their  first 
estate,  but  left  their  own  habitation,  he  hath  re- 
served in  everlasting  chains  under  darkness  unto 
the  judgment  of  the  great  day. 


1  Ji'DAS,  a  1  servant  of  Jesus  Christ,  and 
brother  of  James,  'to  them  that  are 
called,  beloved  in  God   the  Father,   and 

2  kept  for  Jesus  Christ :  Mercy  unto  you 
and  peace  and  love  be  multiplied. 

3  Beloved,  while  I  was  giving  all  diligence 
to  write  inito  you  of  our  common  salva- 
tion, I  was  constrained  to  write  unto  you 
exhorting  you  to  contend  earnestly  for  the 
faith   which   was   once   for  all   delivered 

4  unto  the  saints.  For  there  are  certain 
men  crept  in  privily,  even  they  who  were 
of  old  set  forth  unto  this  condemnation, 
ungodly  men,  turning  the  grace  of  our 
(Jud  into  lasciviousness,  and  denying  ^our 
only  Master  and  Lord,  Jesus  Christ. 

5  Now  I  desire  to  ptit  you  in  remembrance, 
though  ye  know  all  things  once  for  all, 
how  that  *  the  Lord,  having  saved  a  people 
out  of  the  land  of  Egypt^  ^  afterward  de- 

0  stroyed  them  that  believed  not.  And 
angels  which  kept  not  their  own  princi- 
pality, but  left  their  proju'r  habitation,  he 
hath  kept  in  everlasting  iwiuls  under  dark- 
ness unto  the  judgement  of  the  great  day. 


Gr.  bond-Hervant.  =  Or,  to  them  that  are  beloved  in  God  the  Father,  and  kept  for  Jeam  Christ,  being  called. 
3  Or,  t/ie  only  J/a>ster,  and  our  Lord  Jesus  Christ.  *  Many  very  ancient  authorities  read  Jesus.  «  Gr.  the 
second  time. 


1.  Judas.  As  the  apostlo  is  known  .as  "  Jude,"  and  as  "  .Judas  "  is  the  name  almost  exclusively  identitied  with 
the  traitor,  and,  moreover,  as  the  superscription  retains  ",Tude"  here,  it  is  better  to  retain  JikIc  here,  allhouiih  the 
Greeli  is  "Judas."  lie  was  an  apostle,  son  of  Alphaius,  and  brother  of  James  (see  James  1:1).  'J"he  order  of  the 
Old  Version  is  better  in  this  verse. 

2.  The  salutation  is  peculiar.  Xot"  Grace  and  peace,"  nor  "  Grace,  raercj',  and  peace,"  but  "  Mercy,  peace,  and 
love,"  where  the  love  is  the  love  of  the  brethren. 

3.  When  anxious  to  write  you,  my  writing  necessarily  took  the  form  of  arousing  you  against  false  teachers. 

4.  Who  were  of  old  set  forth  unto  this  coiulenination.  The  present  conduct  of  those  false  teachers 
was  part  of  their  condemnation,  a  judicial  liardening  of  their  hearts.  We  see  by  this  verse  how  the  false  teachers  of 
the  apostolic  day,  who  dishonored  Christ  by  their  early  Gnostic  dreams,  were  incited  to  error  by  their  sensual 
appetites. 

5.  Once  for  all.  The  historic  knowledge  is  sufTicient  once  for  all,  but  one  may  need  reminding.  The  Lord. 
The  true  reading  here  is  evidently  "  Jesus  "  (com|)are  1  (Jor.  10 :  4,  9).  Jude  gives  three  examples  of  Uod'.i  punish- 
i:ig  rebels, —  lirsi,  Israel;  secondly,  evil  angels;  thi.dly,  the  cities  of  the  plai.i.  ' 

6o8 


The  punishment  of 


JUDE. 


false  teachers. 


T  Even  as  Sodom  and  Gomorrha,  and  the  cities 
about  tlu'ni  in  like  mannisr,  giving  themselves  over 
to  fornication,  and  going  after  strange  flesh,  are 
set  forth  for  an  example,  suffering  the  vengeance 
of  eternal  lire. 

8  Likewise  also  these  filtJiy  dreamers  defile  the 
flesh,  despise  dominion,  and  speak  evil  of  dignities. 

1)  Yet  .Michael  the  arciuingel,  wlicn  contending 
with  the  devil  he  disputed  about  tlu'  ixxly  of  Mo.scs, 
durst  not  l)ring  against  him  a  railing  accusation, 
l)ut  said.  The  Jjord  rebuke  thee. 

10  liut  these  speak  evil  of  those  things  which 
th(^y  know  not:  but  what  they  know  naturally,  as 
liriite  beasts,  in  those  things  they  corrupt  them- 
selves. 

11  Woe  unto  them!  for  they  have  gone  in  the 
way  of  Cain,  and  ran  greedily  after  the  error  of 
Ualaam  for  reward,  and  perished  in  the  gainsaying 
of  Core. 

12  These  are  spots  in  your  feasts  of  charity, 
when  they  feast  with  you,  feeding  themselves 
without  fear:  cXonAs,  they  are  without  water,  car- 
ried about  of  winds;  trees  whose  fruit  withereth, 
without  fruit,  twice  dead,  plucked  up  by  tlu; 
roots; 

18  Ilaging  waves  of  the  sea,  foaming  out  their 
own  shame;  wandering  stars,  to  whom  is  reserved 
the  blackness  of  darkness  for  ever. 

14  And  Enoch  also,  the  seventh  from  Adam, 
prophesied  of  these,  saying.  Behold,  the  Lord 
conieth  with  ten  thousands  of  his  saints, 

15  To  execute  judgment  upon  all,  and  to  con- 
vince all  that  are  ungo<Uy  among  them  of  all  their 
ungodly  deeds  which  they  have  ungodly  commit- 
ted, and  of  all  their  hard  speeches  which  ungotlly 
sinners  have  spoken  against  him. 

10  These  are  nmrmurers,  complainers,  walking 
after  their  own  lusts;  and  their  mouth  speaketh 
great  swelling  wordx,  having  men's  persons  in  ad- 
mii'ation  because  of  advantage. 

17  But,  beloved,  remember  ye  the  words  which 
were  spoken  before  of  the  apostles  of  our  Lord 
Jesus  Christ; 


7  Even  as  Sodom  and  Gomorrah,  and  the 
cities  about  them,  having  in  like  manner 
with  these  given  themselves  over  to  forni- 
cation, and  gone  after  strange  flesh,  are 
set  forth  ^as  an   example,   suffering  the 

8  punishment  of  eternal  fire.  Yet  in  like 
manncu-  these  also  in  their  dreannngs  de- 
file the  llcsh,  and  set  at  nought  dominion, 

9  and  rail  at  -  dignities.  But  Michael  the 
archangel,  when  contending  with  the  devil 
he  disputed  about  tiu;  body  of  Moses, 
durst  not  i)ring  against  him  a  railing  judge- 
ment, but  said,  Tlie   Lord   rebuke   thee. 

10  But  these  rail  at  whatsoever  things  they 
know  not:  and  what  they  understand 
naturally,  like  the  creatures  without 
reason,  in  these  things  are  they  ^  destroyed. 

11  Woe  unto  them!  for  they  went  in  the  w4y 
of  Cain,  and  ^  ran  riotously  in  the  error 
of   Balaam  for  hire,  and  perished  in  the 

12  gainsaying  of  Korah.  These  are  they 
who  are  ^  hidden  rocks  in  your  love-feasts 
when  they  feast  with  you,  slwpherds  that 
without  fear  feed  themselves ;  clouds  with- 
out water,  carried  along  by  winds;  autumn 
trees  without  fruit,   twice  dead,  plucked 

13  up  by  the  roots ;  wild  waves  of  the  sea, 
foaming  out  their  own  "  shame;  wandering 
stars,  for  whom  the  blackness  of   dark- 

14  ness  hath  been  reserved  for  ever.  And  to 
these  also  Enoch,  the  seventh  from  Adam, 
prophesied,  saying.  Behold,  the  Lord  came 

15  with  ^  ten  thousands  of  his  holy  ones,  to 
execute  judgement  upon  all,  and  to  con- 
vict all  the  ungodly  of  all  their  works  of 
ungodliness  which  they  have  uiigodly 
wrought,  and  of  all  the  hard  things  which 
inigodly  sinners  have  spoken  against  him. 

16  These  are  nmrmurers,  complainers,  walk- 
ing after  their  lusts  (and  their  mouth 
speaketh  great  swelling  tconU),  shewing 
respect  of  persons  for  the  sake  of  advan- 
tage. 

17  But  ye,  beloved,  remember  ye  the  words 
which  have  been  spoken  before  by  the 


■  Or,  us  an  example  of  eternal  fire,  suffering  punishment.    2  Qr.  glories.    ^  Or,  corrupted.    *  Or,  cast  themselves 
away  through.    ^  Or,  spots.    «  Gr.  shames.    '  Or.  his  holy  myriads. 

7.  The  cities  about  them.    Admah  and  Zeboim.    See  Gen.  10  :  19;  Deut.  29  :  23;  Hos.  11 :  8. 

8.  In  thf  ir  dreamings.  In  their  vain  Gnostic  tiieories.  These  false  teachers  in  the  Church  showed  the  same 
contempt  for  law,  order,  and  decency  which  had  marked  the  three  cases  enumerated.  Uebelliou  against  God's  laws 
is  seen  especially  in  carelessness  regarding  the  natural  distinctions  of  right  and  wrong. 

9.  Michael  the  archangel.  See  Dan.  10:  1.3,  21,  and  12:  1;  also  Rev.  12:7.  The  "  archangel  "  may  be  the 
lord  of  the  angels,  himself  an  angel  in  a  high  sense  (see  Mai.  3:  1),  and  hence  the  Son  of  God.  The  body  of 
Moses  may  be  the  .Tewish  church,  as  the  Christian  church  is  called  the  body  of  Christ.  We  should  then  have  here 
a  reference  to  the  vision  of  Zechariah  (Zech.  .3:  1,  2),  where  Jehovah  says  to  Satan,  who  is  acting  as  adversary  to  the 
high  priest  (representing  the  Jewish  church),  "the  Lord  rebuke  thee,  O  Satan."  That  Jehovah,  who  manifested 
himself  to  his  prophets,  was  the  Son  of  God,  we  cannot  doubt.  The  argument  here  is  a  contrast  between  the  false, 
sensual  teachers  who  dealt  their  curses  right  and  left,  and  the  Lord  himself  (or  his  angels),  who  would  not  use  rail- 
ing, even  against  the  great  enemy  of  the  truth. 

10.  They  rail  at  spiritual  truth,  and  such  truth  a?  they  know  in  the  ordinary  intelligence  and  carnal  natures 
becomes  a  snare  to  them. 

11.  Cain,  Halaam,  and  Korah,  as  representing  cruel  anger,  low  lust  for  gain,  and  proud  envy,  are  given  as  types 
of  these  depraved  teachers.     Perished.     Spiritually  perished,  as  Korah  did  physically. 

12.  A  succession  of  epithets,  put  together  with  a  strong  poetic  force.  When  they  are  in  your  company  as 
Christians,  they  are  as  hidden  rocks  to  a  sailing  ship,  as  waterless  clouds  driven  by  the  wind,  as  autumn  trees  without 
fruit  and  plucked  up,  as  the  foaming  waves,  as  the  darting  meteors  plunging  into  darkness.  13y  these  five  similes, 
their  utter  emptiness  and  their  dangerous  character  are  described.  They  make  great  show  and  loud  talk,  and  accom- 
plish nothing  but  the  destruction  of  souls. 

14.  How  the  apostle  obtained  this  prophecy  of  Enoch,  we  know  not.  To  say  that  he  took  it  from  the  so-called 
"  Book  of  Enoch  "  is  gratuitous.  To  suppose  that  .Tude  would  quote  a  book  so  manifestly  of  a  post-Maccaba;an 
period  (even  if  it  were  extant  at  all  in  .Jude's  time)  as  if  it  were  the  work  of  the  antediluvian  Enoch,  is  simply  absurd. 
The  (luolation  shows  (with  apostolical  authority)  that  God's  Word  was  given  through  his  jjrophets  to  the  ante- 
diluvians. 

17.  The  words  which  have  been  spoken  before,  etc.    See  2  Pet.  3 :  3. 

639 


We  are  to  recover  others  out 


JUDE. 


of  deceivers. 


18  How  that  they  tokl  you  there  should  be  mock- 
ers in  the  last  time,  who  should  walk  after  their 
own  ungodly  lusts. 

19  These  be  they  who  separate  themselves,  sen- 
sual, having  not  the  Spirit. 

20  But  ye.  beloved,  building  up  yourselves  on 
your  mostholy  faith,  praying  in  the  Holy  Ghost, 

21  Keep  yourselves  in  the  love  of  Gocl,  looking 
for  the  mercy  of  our  Lord  Jesus  Christ  unto  eter- 
nal life. 

22  And  of  some  have  comijassion,  making  a  dif- 
ference : 

23  And  others  save  with  fear,  pulling  them  out 
of  the  fire;  hating  even  the  garment  spotted  by 
the  flesh. 

24  Now  imto  liira  that  is  able  to  keep  you  from 
falling,  and  to  present  yon  faultless  before  the 
presence  of  his  glory  with  exceeding  joy, 

25  To  the  only  wise  God  our  Saviour,  be  glory 
and  majesty,  dominion  and  power,  both  now  and 
ever.     Amen. 


IS  apostles  of  our  Lord  Jesus  Christ ;  how 
that  they  said  to  you.  In  the  last  time 
there   shall    be    mockers,    walking    after 

19  1  their  OM-n  ungodly  lusts.  These  are  they 
who  make  separations,  -sensual,  having 

20  not  the  Spirit.  But  ye,  beloved,  building 
up  yourselves   on   your  most  holy  faith, 

21  praying  in  the  Holy  Spirit,  keep  yourselves 
in  the  love  o^  God,  looking  for  the  mercy 
of  our  Lord  Jesus  Christ  unto  eternal  life. 

22  ^  And  on  some  have  mercy,  *  who  are  in 

23  doubt ;  and  some  save,  snatching  them  out 
of  the  fire;  and  on  some  have  mercy  with 
fear;  hating  even  the  garment  spotted  by 
the  flesh. 

24  Now  unto  him  that  is  able  to  guard  you 
from  stumbling,  and  to  set  you  before  the 
presence  of  his  glory  without  blemish  in 

25  exceeding  joy,  to'the  only  God  our  Saviour, 
through  Jesus  Christ  our  Lord,  he  glory, 
majesty,  dominion  and  power,  before  all 
time,  and  now,  and  ^  for  evermore.    Amen. 


Gr.  their  own   lusts   of  ungodlinesses.      •  Or,  natural.      Or,  animal.     ^  Th< 
.  .  .  fre)  is  somewhat  uncertain.     *  Or,  tchile  they  dispute  with  you. 


LIret'li  text  in  this  passage  {And 
Or.  unto  all  the  ages. 


To  use  the  technical  words, 
als  rather  than  like  that  of 


19.  Who  make  separations  in  the  Church.     Sensual,  having:  not  the  Spirit 

"  having  a  psycliic  and  uot  a  pneumatic  soul;  "  that  is,  having  a  soul  like  that  of  the  an 
the  angels. 

30,  21.  The  antidote  is  faith,  prayer,  love,  and  hope. 

32,  23.  The  best  reading  seems  to  be  that  of  the  Alexandrian  and  Ephraim  MSS.,  "  and  some  refute  who  con- 
tend, and  some  save,"  etc.  "With  fear.  "With  carefulness  not  to  make  a  mistake.  Hating  even  tlie  garment 
spotted  by  the  flesh.    A  natural  hyperbole. 

24,  3.>.  This  grand  doxology  is  a  most  apostolic  and  fitting  termination  to  the  Epistles.  It  is  scarcely  by  an 
accident  that  this  Epistle  is  placed  last. 


THE  REVELATION 


St.  JOHN   THE   DIVINE. 


This  marvellous  hook  established  itself  early  in  the  canon,  and  contains  internal  evidence  of  its  divine  charac- 
ter. The  external  evidence  is  also  ample.  It  was  undoubtedly  the  work  of  John,  the  apostle  and  evangelist  (and  of 
no  other  John),  and  probably  written  in  the  last  decade  of  the  first  century.  Some,  however,  would  suppose  it 
written  before  the  destruction  of  Jerusalem.  It  contains  the  most  comforting  assurances  to  the  saints  of  God  amid 
the  most  sublime  pictures  of  the  Divine  Providence  and  the  fearful  movements  of  sin.  As  preliminary  to  detailed 
comments  on  the  Apocalypse,  it  may  be  well  to  record  a  few  principles  of  interpretation,  and  an  outline  of  the 
interpretation  itself. 

1.  It  is  well  to  study  this  neglected  book.  "Blessed  is  he  that  readeth,  and  they  that  hear  the  words  of  the 
prophecy  !  "  This  promise  is  not  nullified  because  some  have  exhibited  much  folly  in  endeavoring  to  interpret 
the  book. 

2.  It  is  a  highly  symbolic  book,  and  its  language  intensely  figurative.    Any  literal  rendering  should  be  avoided. 

3.  Isaiah,  Ezekiel,  Daniel,  and  Zechariah  are  to  be  studied  with  it,  as  containing  much  of  the  same  imagery, 
and  referring  to  the  same  subjects. 

4.  Images  are  to  be  systematically  and  uniformly  interpreted;  that  is,  they  are  to  fit  the  context:  and  they  are, 
like  the  letters  of  an  alphabet,  to  have  substantially  the  same  meaning  wherever  found. 

5.  The  Apocalypse  is  a  prophetic  history,  containing  "  the  things  which  are,  and  the  tilings  which  shall  come  to 
pass  hereafter." 

6.  It  is  not  in  accordance  with  the  analogy  of  prophecy,  that  individual  men  (however  great  in  the  world's 
esteem)  should  be  intei?ded  by  any  image  in  the  book.  We  are  rather  to  look  for  systems  of  thought  and  action,  and 
for  the  different  movements  of  the  Church  as  a  mundane  force. 

7.  It  is  also  in  accordance  with  the  analogy  of  prophecx',  and  with  the  grandeur  of  the  book,  to  look  upon  the 
Apocalypse  as  far-reaching,  and  not  as  a  prophecy  exhausting  itself  within  a  few  years. 

8.  It  is  antecedently  probable  that  such  part  of  the  Apocalypse  as  has  been  fulfilled  may  be  detected,  and  to  that 
part  chief  study  should  be  given. 

9.  As  regards  the  interpretation  itself,  we  may  consider  the  second  and  third  chapters  (the  letters  to  the  churches) 
as  no  exception  to  the  symbolic  character  of  the  book.  Coming  in  between  the  symbolism  of  the  first  chapter  and 
that  of  the  fourth,  it  is  not  likely  to  be  literal.  Moreover,  the  fact  that  only  seven  churches  should  be  selected  out 
of  proconsular  Asia,  when  we  know  that  there  were  others  (and  probably  very  many  others)  in  that  province,  is 
itself  a  hint  of  the  symbolism,  the  number  seven  being  undoubtedly  a  mystic  number. 

10.  We  may  also  consider  the  seven  letters,  the  seven  seals,  the  seven  trumpets,  and  the  seven  vials  (bowls),  as 
synchronous.  The  indications  of  synchronism  between  the  trumpets  and  vials  are  very  prominent.  This  would 
lead  to  the  more  general  notion,  even  if  we  did  not  find  clear  outward  marks. 

11.  SpecilicaUy,  we  give  the  following  outline  of  the  view  taken  in  this  commentary  :  — 

A.D. 

First  Period 30-130. 

Second  Period 130-330. 

Third  Period 330-730. 

Fourth  Period 730-1530. 

Fifth  Period 1530-1990  ? 

Sixth  Period 1990-2990? 

Seventh  Period 2990-3000  ? 

In  this  whole  prophetic  history,  two  great  events  are  pre-eminent,  —  the  career  of  Antichrist  and  the  Millennium. 
The  career  of  Antichrist  (pictured  in  the  prophesying  in  sackcloth  of  the  two  witnesses,  in  the  woman  in  the  wilder- 
ness, in  the  two  beasts,  and  in  the  scarlet  woman)  lasts  through  the  fourth  and  fifth  periods.    The  Millennium  follows 
in  the  sixth.    The  seventh  is  the  short  prelude  to  the  judgmeut-day. 
The  order  in  the  book  is  as  follows  :  — 

1.  Introduction  to  the  seven  letters,  chap.  1. 

2.  The  seven  letters,  chap.  2,  3. 

3.  Introduction  to  the  seven  seals,  chap.  4,  5. 

4.  The  seven  seals,  chap.  6,  7,  and  8  (1). 

5.  Introduction  to  the  seven  trumpets,  chap.  8  (2-6). 

6.  The  seven  trumpets,  chap.  8, 9, 10, 11  (including  the  episode  of  the  little  book,  and  the  two  witnesses  between 

the  sixth  and  seventh  trumpet). 

7.  The  woman  and  dragon,  chap.  12. 

8.  The  two  beasts,  chap.  13. 

Ml 


John  writeth  his  revelation  to 


REVELATIOX,    I. 


the  seven  churches  of  Asia. 


9.  The  triumph  of  the  saints,  chap.  14. 

10.  Introduction  to  the  seven  boiols,  chap.  15. 

11.  The  seven  bowls,  chap.  16. 

12.  Babylon  and  its  destruction,  chap.  17,  18,  19. 

13.  The  Millennium  and  judgment,  chap.  20. 

14.  The  heavenly  city,  chap.  21,  22. 


CHAPTER   I. 


4.  John  writeth  his  revelation  to  the  seven  churches  of  Asia,  signified  by  the  seven  golden  candlesticks.     7. 
coming  of  Christ.     14.  His  glorious  power  and  majesty. 


The 


1  The  Revelation  of  .Jesus  Christ,  ■which  God 
gave  unto  him,  to  shew  unto  his  servants  things 
■which  must  shortly  come  to  pass;  and  he  sent  and 
signified  it  by  his  angel  unto  his  servant  .John: 

2  Who  bare  record  of  the  word  of  God,  and  of 
the  testimony  of  Jesus  Christ,  and  of  all  things 
that  he  saw. 

3  Blessed  is  he  that  readeth,  and  they  that  hear 
the  words  of  this  prophecy,  and  keep  those  things 
which  are  written  therein :  for  the  time  is  at  hand. 

4  JoHX  to  the  seven  churches  which  are  in 
Asia:  Grace  he  unto  you,  and  jjeace,  from  him 
which  is,  and  which  was,  and  which  is  to  come; 
and  from  the  seven  Spirits  which  are  before  his 
throne ; 

5  And  from  Jesus  Christ,  xcho  is  the  faithful 
witness,  and  the  first  begotten  of  the  dead,  and  the 
prince  of  the  kings  of  the  earth.  Unto  him  that 
loved  us,  and  washed  us  from  our  sins  in  his  own 
blood, 

6  And  hath  made  us  kings  and  priests  unto  God 
and  his  Father;  to  him  be  glory  and  dominion  for 
ever  and  ever.     Amen. 

7  Behold,  he  cometh  with  clouds;  and  every 
eye  shall  see  him,  and  they  (dso  which  pierced 
him :  and  all  kindreds  of  the  earth  shall  wail  be- 
cause of  him.     Even  so.  Amen. 


1  The  Revelation  of  Jesus  Christ,  which 
God  1  gave  him  to  shew  unto  his  -ser- 
vants, eren  the  things  which  must  shortly 
come  to  pass:  and  he  sent  and  signified 
^it  by  his  angel  unto  his  servant  John; 

2  who  bare  witness  of  the  word  of  God,  and 
of  the  testimony  of  Jesus  Christ,  even  of 

3  all  things  that  he  saw.  Blessed  is  he  that 
readeth,  and  they  that  hear  the  words 
of  the  prophecy,  and  keep  the  things 
which  are  written  therein:  for  the  time  is 
at  hand. 

4  JoHX  to  the  seven  churches  which  are 
in  Asia:  Grace  to  you  and  peace,  from 
him  which  is  and  which  was  and  ■*  which 
is  to  com(>;   and  from  the  seven  Spirits 

5  which  are  before  his  throne ;  and  from 
Jesus  Christ,  wJio  is  the  faithful  witness, 
the  firstborn  of  the  dead,  and  the  ruler  of 
the  kings  of  the  earth.  Unto  him  that 
lovetli  us,  and  ''loosed  us  from  our  sins 

6  ^  by  his  blood ;  and  he  made  us  to  be  a 
kingdom,  to  be  priests  unto  his  God  and 
Father;   to  him  be  the  glory  and  the  do- 

7  minion  ^  for  ever  and  ever.  Amen.  Be- 
Iiold,  he  cometh  with  the  clouds;  and 
every  eye  shall  see  him,  and  they  which 


Or,  gate  unto  him,  to  shew  unto  his  servants  the  things,  etc.  ^  Gr.  bond-servants :  and  so  throughout  this  booli. 
»  Or,  them.  *  Or,  which  cometh.  ^  Many  authorities,  some  ancient,  read  loashed.  «  trr.  in.  '  Gr.  unto  the 
ages  of  the  ages.    Many  ancient  authorities  omit  of  the  ages. 


I.  INTRODUCTION  TO  THE  SEVEN  LETTERS. 

Introductioji  to  the  ichole  book.  — 1-3.  Notice  the  chain  of  connection,  — God,  Jesus  Christ,  angel,  John,  servants. 
God  speaks  through  C'hri.-t  to  men,  but  angels  and  apostles  are  Christ's  agents.  The  tilings  which  must  shortly 
come  to  pass.  This  does  not  mean  that  they  were  to  be  completed  Ehortly,  but  that  they  must  be  operative 
shortly.  The  words  show  that  the  prophecy  is  historical.  The  phrase  "revelation  of  Jesus  Christ"  sometimes 
means  his  own  appearing,  as  in  1  Pet.  1 :  13.     Here  it  is  truth  made  kuowu  by  him,  as  in  Gal.  1 :  12. 

3.  The  word  of  God  and  the  testimony  of  .Jesus  Christ  are  the  same.  The  testimony  given  by  .Jesus  to  John  is 
the  revelation  God  gave  to  Jesus  (compare  verse  0,  also  chap.  12 ;  1",  and  20:  4 ;  also  see  .John  17  :  7,  8,  and  15 ;  15). 
In  chap.  19:  10,  it  is  called  the  spirit  of  prophecy;  that  is,  it  is  the  work  of  the  prophetic  spirit.  Of  all  things 
that  he  saw.     This  modifies  the  other  expression.     John  bare  witness  of  what  Christ  testified,  so  far  as  he  saw  it. 

3.  A  special  blessing  given  to  the  student  of  the  Apocalypse.  He  that  readeth,  and  they  that  hear.  The 
one  reader  and  many  hearers,  of  the  days  when  books  were  few  and  costly.  Keep  the  things.  Carefully  observe 
them.    The  time  is  at  hand.     'i"he  time  referred  to  in  this  prophecy. 

4.  To  the  seven  churches  which  are  in  Asia.  The  proconsular  province  of  Asia  in  John's  day  possessed 
certainly  many  more  churches  than  seven,  such  as  those  of  Troas,  Col08sa},.and  Hierapolis.  The  selection  of  seven  (a 
mystic  number)  is  a  mark  of  symbolism.  Three  is  the  divine  number :  four  is  the  human  number.  The  combinations 
of  3  and  4  — that  is,  7  and  12  — are  the  redemption  numbers,  the  numbers  connected  with  the  reconciliation  of  earth 
and  heaven.  The  seven  churches  stand  for  the  whole  church  in  all  its  history.  To  it  is  the  Revelation  addressed. 
The  seven  Spirits  which  are  hefore  his  throne.  Compare  chap.  3:  1,  and  4:5;  also  Zech.  4:2,  10.  The 
seven  Spirits  is  the  one  Holy  Spirit  in  the  seven  churches,  causing  their  light  to  shine  like  the  seven  lamps  of 
the  seven  candlesticks.  This  presence  of  the  Spirit  in  the  Church  is  said  to  be  before  his  throne  (directly  under 
God's  regal  sway). 

5.  The  faithful  witness  of  these  truths  to  John  (see  verses  1,  2).  The  firstborn  of  the  dead.  Christ 
was  the  first  of  our  race  who  arose  from  death,  and  entered  heaven  in  the  body.  Enoch  and  Elijah  never  died,  and 
the  other  saints  did  not  enter  heaven  in  the  body.  Loosed  us.  This  seems  to  be  better  supported  than  "  washed 
us."    The  words  are  very  nearly  alike  in  Greek. 

6.  To  be  a  kingdom,  to  be  priests.    Undoubtedly  the  true  reading, 
shall  be  unto  me  a  kingdom  of  priests." 

7.  The  final  coming  of  our  Lord  is  brought  before  the  prophet's  mind,  as  his  soul  is  lifted  with  a  sense  of  Christ's 

662 


The  reference  is  to  Esod.  19  :  6, 


The  coming  of  Christ  in 


REVEL ATIOX,    I. 


his  power  and  majesty. 


8  I  am  Alpha  and  Omega,  the  beginning  and 
the  ending,  saith  the  Lord,  wliich  is,  and  which 
was,  and  which  is  to  come,  the  Almiglity. 

9  I  Jolm,  wlio  also  am  your  brother,  and  com- 
panion in  tribulation,  and  in  the  kingdom  and 
patience  of  Jesus  Christ,  was  in  the  isle  that  is 
called  Patmos,  for  the  word  of  God,  and  for  the 
testimony  of  Jesus  Christ. 

10  I  was  in  the  Spirit  on  the  Lord's  day,  and 
heard  behind  me  a  great  voice,  as  of  a  trumpet, 

11  Saying,  I  am  Alpha  and  Omega,  the  first  and 
the  last :  and,  What  thou  seest,  write  in  a  book, 
and  send  it  unto  the  seven  churches  which  are  in 
Asia;  unto  Ephesus,  and  unto  Smyrna,  and  unto 
Pergamos,  and  unto  Thyatira,  and  unto  Sardis, 
andunto  Philadelphia,  and  unto  Laodicea. 

12  And  I  turned  to  see  the  voice  that  spake 
with  me.  And  being  turned,  I  saw  seven  golden 
candlesticks ; 

18  And  in  the  midst  of  the  seven  candlesticks 
one  like  unto  the  Son  of  man,  clothed  with  a  gar- 
ment down  to  the  foot,  and  girt  about  the  paps 
with  a  golden  girdle. 

14  His  head  and  his  hairs  vjere  white  like  wool, 
as  white  as  snow;  and  his  eyes  were  as  a  flame  of 
fire; 

1.5  And  his  feet  like  unto  fine  brass,  as  if  they 
burned  in  a  furnace ;  and  his  voice  as  the  sound 
of  many  waters. 

16  And  he  had  in  his  right  hand  seven  stars: 
and  out  of  his  mouth  went  a  sharp  twoedged 
sword:  and  his  countenance  was  as  the  sun  shin- 
eth  in  his  strength. 


pierced  him;  and  all  the  tribes  of  the  earth 
shall  mourn  over  him.     Even  so,  Amen. 

8  I  am  the  Alplia  and  the  Omega,  saith 
ithe  Lord  God,  ^  which  is  and  which  was 
and  ^  which  is  to  come,  the  Almighty. 

9  I  John,  your  brother  and  partaker  with 
you  in  the  tribulation  and  kingdom  and 
patience  which  are  in  Jesus,  was  in  the 
isle  tliat  is  called  Patmos,  for  the  word  of 

10  God  and  the  testimony  of  Jesus.  I  was 
in  the  Spirit  on  the  Lord's  day,  and  I 
heard  behind  me  a  great  voice,  as  of  a 

11  trumpet  saying.  What  thou  seest,  write  in 
a  book,  and  send  it  to  the  seven  churches; 
unto  Ephesus,  and  unto  Smyrna,  and  unto 
Perganuim,  and  unto  Thyatira,  and  un- 
to Sardis,  and  unto  Philadelphia,  and  unto 

12  Laodicea.  And  I  '.urned  to  see  the  voice 
which  spake  with  me.    And  having  turned 

13  I  saw  seven  golden  *  candlesticks  ;  and  in 
the  midst  of  the  •*  candlesticks  one  like 
unto  ^a  son  of  man,  clothed  with  a  gar- 
ment down  to  the  foot,  and  girt  about  at 

14  the  breasts  with  a  golden  girdle.  And  his 
head  and  his  hair  were  white  as  white 
wool,  white  as  snow;  and  his  eyes  Avere  as 

15  a  flame  of  fire  ;  and  his  feet  like  unto  bur- 
nished brass,  as  if  it  had  been  refined  in 
a  furnace;   and  his  voice  as  the  voice  of 

16  many  waters.  And  he  had  in  his  right 
hand  seven  stars:  and  out  of  his  mouth 
proceeded  a  sharp  two-edged  sword:  and 
his  countenance  was  as  the  sun  shineth  in 


>  Or,  the  Lord,  the  God.    «  Or,  he  which.    »  Or,  which  cometh.    *  Gr.  lamp-ntands.     5  Or,  the  Son  of  man. 

glory,  and  our  glory  in  him.     He  coineth  with  the  clouds.     See  Dan.  7:  13.     They  which  pierced  him. 

Zech.  12:10.     Shall  mourn  over  him.     Again  the  reference   is  to  Zech.  12:10.     Every  coming  of  Christ  is 
accompanied  by  conviction,  and  eitlier  penitence  or  remorse,  on  the  part  of  his  former  enemies. 

8.  Tliis  verse  is  spoken  by  Christ  coming  in  the  clouds.  The  Alpha  and  Ouiega.  Explained  in  chap.  22  :  13, 
as  "  tiie  first  and  the  last,"  and  "  the  beginning  and  the  end."  Alpha  and  Omega  are  the  first  and  last  letters  of  the 
Greek  alpliabet.  The  alphabet  of  human  redemption  may  here  be  meant,  of  which  Christ  is  the  Alpha  in  his  humili- 
ation and  death,  and  the  Omega  in  his  final  reception  of  his  own  to  heaven;  he  being  in  the  same  race  as  his  own, 
just  as  Alpha  and  Omega  are  in  the  same  aljjhabet  with  the  other  letters. 

9.  The  book  fairly  begins  here.  In  the  tribulation  and  kingdom  and  patience.  In  the  present  tribula- 
tion, the  future  kingdom,  and  the  patience  with  which  the  one  is  borne  for  the  other.  Patmos.  A  small  island  in 
the  ^gean  Sea  (archipelago),  south  of  Samos,  and  about  sixty  miles  south-west  of  Ephesus.  John  was  banished  to 
this  island  toward  the  close  of  Domitian's  reign,  A.D.  95.     For  the  word  of  God,  etc.     See  verse  2. 

10.  I  was  in  the  Spirit.  Or,  "  I  was  in  spirit."  That  is,  I  was  outside  of  ray  fleshly  life,  having  my  spiritual 
life  perfectly  sensible  to  spiritual  phenomena  put  before  it.  The  Lord's  day.  The  day  of  our  Lord's  resurrection, 
the  day  especially  of  his  commemoration,  the  Christian  sabbath.  The  Jewish  sabbath  was  also  called  "  of  the  Lord 
thy  God  "  (Exod.  20  :  10).  It  was  the  Lord's  Day  to  the  old  Church,  as  the  Christian  sabbath  is  the  Lord's  Day  to  the 
new  Church.  The  precise  time  cannot  be  kept  alike  everywhere,  when  the  Church,  leaving  its  narrow  quarters  in 
Palestine,  extends  through  the  earth.  The  contemporaneousness  of  time  is  not  now  an  object,  but  only  the  holy  use 
of  a  regular  seventh. 

11.  The  seven  churches.  See  verse  4.  The  seven  towns  lie  along  the  perpendicular  and  hypothenuse  of  a 
right-angled  triangle,  beginning  with  Ephesus  at  the  south-west;  Pergamos  being  the  junction  of  the  perpendicular 
and  hypothenuse,  and  the  base  running  from  Laodicea  to  Ephesus,  ahnost  due  west  about  a  hundred  miles.  The 
entire  circuit  is  about  three  hundred  and  fifty  miles. 

12.  Seven  golden  candlesticks.  The  one  golden  candlestick  (with  its  seven  lamps)  of  the  temple  being  here 
seen  as  separated  into  seven  golden  candlesticks. 

13.  With  a  garment  down  to  the  foot.  The  robe  of  the  ephod  (Exod.  39 :  22),  implying  the  ephod  above 
it.  A  golden  girdle.  The  curious  girdle  of  the  ephod  (Exod.  39:5).  It  was  as  High  Priest  that  Jesus  here 
appears. 

14.  And  his  head  and  his  hair.  That  is,  "  his  head  as  it  appeared  from  his  hair."  The  white  hair  denoted 
wisdom.     As  a  flame  of  fire.     Representing  a  searching  and  thorough  knowledge. 

1.5.  His  feet  like  unto  burnished  brass.  The  word  is  uncertain,  but  is  probably  rightly  rendered.  See 
Dan.  10 :  6  for  this  and  the  preceding  simile,  and  Dan.  7  :  9  for  the  wool-white  hair.  The  identification  of  this  "  Son 
of  man  "  with  the  "  Ancient  of  days  "  and  the  "  man  clothed  in  linen  "  of  Dan.  10,  is  marked.  His  voice  as  the 
voice  of  many  waters.     See  Ezek.  43  :  2.     The  solemn  grandeur  in  the  sound  of  a  Niagara  is  represented. 

16.  Seven  stars.  In  verse  20  we  see  they  are  the  angels  of  the  seven  churches.  Angels  in  this  book  are  divine 
messengers.  There  is  no  reason  why  in  this  place  they  should  be  any  thing  else.  That  the  presbyter  or  bishop  of 
a  church  was  ever  called  its  "  angel  "  in  the  first  age  is  without  any  foundation.  After  that  interpretation  was  given 
to  the  word  in  this  portion  of  the  Revelation,  the  Church  historians  adopted  the  word  in  this  sense.  Malachi  (2;  7) 
proves  nothing.  The  reproof  contained  in  the  letters  is  reproof  of  the  chxirches  over  which  the  angels  of  the  Lord 
were  guardians,  and  not  reproof  of  the  angels.     The  angels  are  addressed  as  representatives  of  the  churches  under 

563 


What  John  was 


KEYELATIOX,    IT. 


commanded  to  write. 


17  And  when  I  saw  Ixim,  I  fell  at  his  feet  as 
dead.  And  he  laid  his  right  hand  upon  me,  say- 
ing unto  me,  Fear  not;  I  am  the  first  and  the  last: 

18  I  am  he  that  liveth,  and  was  dead;  and,  be- 
hold, I  am  alive  for  evermore,  Amen;  and  have 
the  keys  of  hell  and  of  death. 

19  Write  the  things  which  thou  hast  seen,  and 
the  things  which  are,  and  the  things  which  shall 
be  hereafter; 

20  The  mystery  of  the  seven  stars  which  thou 
savvest  in  my  right  hand,  and  the  seven  golden 
candlesticks.  The  seven  stars  are  the  angels  of 
the  seven  churches:  and  the  seven  candlesticks 
which  thou  sawest  are  the  seven  churches. 


17  his  strength.  And  when  I  saw  him,  I  fell 
at  his  feet  as  one  dead.  And  he  laid  his 
right  hand  upon  me,  saying.  Fear  not;  I 
am  the  first  and  the  last,  and  the  Living 

18  one ;  and  I  i  was  dead,  and  behold,  I  am 
alive  -  for  evermore,  and  I  have  the  keys  of 

19  death  and  of  Hades.  Write  therefore  the 
things  which  thou  sawest,  and  the  things 
whicli  are,   and   the  things  which  shall 

20  come  to  pass  hereafter;  the  mystery  of 
the  seven  stars  which  thou  sawest  ^  in  my 
right  hand,  and  the  seven  golden  *  candle- 
sticks. The  seven  stars  are  the  angels  of 
the  seven  churches;  and  the  seven  •*  can- 
dlesticks are  seven  churches. 


1  Gr.  became.    *  Gr.  unto  the  ages  of  the  ages.    ^  Gr.  upon.    *  Gr.  lamp-stands. 

their  ward.  This  view  is  the  only  consistent  view,  and  was  held  by  Origen  and  Jerome.  A  sliarp  two-edfjed 
swurd.  Christ's  sword  is  his  Word.  Compare  Isa.  49 :  2,  where  the  Messiah's  mouth  is  likened  to  a  sharp  sword. 
Also  compare  Eph.  6:  17,  Heb.  4  :  12;  also  compare  chap.  2,  verse  16,  of  this  book.  The  sword  has  two  edges,  be- 
cause it  cuts  two  waj's,  in  condemnation,  or  in  penitent  conviction.     His  countenance,  etc.     Compare  Matt.  17 :  2. 

18.  The  keys  of  death  and  of  Hades.  Death  and  Hades  are  the  enemies  of  man  and  of  Christ.  Christ 
came  to  save  man  from  sin,  and  from  that  death  and  mournful  Hades  which  were  the  consequences  of  sin.  Christ 
having  the  keys  of  Death  and  Hades  betokens  that  fact.  He  can  open  the  door  of  Death  and  Hades,  and  let  their 
prisoners  out.  Death  and  Hades  very  naturally  represent  (in  this  figurative  book)  all  that  opposes  Christ,  and 
keeps  man  in  sin. 

19.  The  things  which  thou  sawest  are  divided  into  what  were  existing  when  John  wrote,  and  what  were 
to  come  to  pass  thereafter. 

20.  The  mystery.  The  hidden  meaning.  In  this  vision  John  is  standing  at  the  door  of  the  tabernacle,  and 
sees  the  high  priest  among  the  seven  candlesticks  (the  one  Jewish  Church  having  become  the  many,  yet  affiliated. 
Christian  churches).  There  the  High  Priest,  who  is  the  Son  of  God  and  Son  of  man,  in  his  constant  care  of  the 
Church,  sends  to  the  Church,  through  John,  the  story  of  its  errors  and  its  hopes. 


CHAPTER    II. 

What  is  commanded  to  be  written  to  the  angels,  that  is,  the  ministers  of  the  churches  of  1.  Ephesus,  8.  Smyrna, 
12.  Pergamos,  18.  Thyatira :  and  what  is  commended,  or  found  wanting  in  them. 


1  Unto  the  angel  of  the  church  of  Ephesus 
write;  These  things  saith  he  that  holdeth  the 
seven  stars  in  his  right  hand,  who  walketh  in 
the  midst  of  the  seven  golden  candlesticks; 

2  I  know  thy  works,  and  thy  labour,  and  thy 
patience,  and  how  thou  canst  not  bear  them  which 
are  evil :  and  thou  hast  tried  them  which  say  they 
are  apostles,  and  are  not,  and  hast  found  them 
liars : 

3  And  hast  borne,  and  hast  patience,  and  for 
my  name's  sake  hast  laboured,  and  hast  not 
fainted. 

4  Nevertheless  I  have  somewhat  against  thee, 
because  thou  hast  left  thy  first  love. 

0  Remember  therefore  from  whence  thou  art 
fallen,  and  repent,  and  do  tlie  first  works;  or  else 
I  will  come  unto  thee  quickly,  and  will  remove 
thy  candlestick  out  of  his  place,  except  thou 
repent. 


1  To  the  angel  of  the  church  in  Ephesus 
wTite ; 

These  things  saith  he  that  holdeth  the 
seven  stars  in  his  right  hand,  he  that 
walketh  in  the  midst  of  the  seven  golden 

2  1  candlesticks :  I  know  thy  works,  and  thy 
toil  and  patience,  and  that  thou  canst  not 
bear  evil  men,  and  didst  try  them  which 
call  themselves  apostles,  and  they  are  not, 

3  and  didst  find  tlieiii  false;  and  thou  hast 
liatienee   and  didst  bear  for  my   name's 

4  sake,  anil  hast  not  grown  weary.  But  I 
have   this  against   thee,  that  thou   didst 

5  leave  thy  first  love.  Kemember  therefore 
from  whence  thou  art  fallen,  and  repent, 
and  do  the  first  works;  or  else  I  come  to 
thee,  and  will  move  thy  "■' candlestick  out 

6  of  its  place,  except  thou  repent.  Hut  this 
thou  hast,  that  thou  hatest  the  works  of 


Gr.  lamp-stands.    ^  Gr.  lamp-stand. 


II.    THE  SEVEN  LETTERS. 

First  Letter.  — t.  Ephesus.  The  principal  city  of  the  province  of  Asia,  a  commercial  seaport,  and  the  centre  of 
the  worship  of  Artemis  (Diana).  Christ  is  described  in  this  first  letter  as  in  his  general  capacity,  the  guardian  of  the 
churches.    It  is  the  appropriate  description  for  the  beginning. 

2.  I  know  thy  works.  This  is  the  beginning  of  each  epistle,  except  the  second  and  third  (those  to  Smyrna 
and  Pergaraum).  The  e\idence  in  favor  of  reading  it  in  the  Smyrna  letter  is  very  strong.  That  the  I'ergamnm  letter 
alone  should  omit  it  is  not  likely.  The  atrophic  character  of  these  seven  letters  supports  the  retention  of  the  phni-^e 
in  each.  It  is  a  reminder  to  the  church,  that  he  who  speaks  is  the  one  who  is  qualified  to  speak  by  his  knowledge. 
2,  3.  The  patience  and  purity  of  the  church  are  praised.     They  bore  evil  treatment,  but  would  not  bear  evil  men. 

4,  5.  There  was,  nevertheless,  a  decline  from  tlic  first  devotion,  which  called  for  a  renewal  or  revival. 

C.  The  purity  of  the  church  was  seen  in  its  determined  opposition  to  the  Xicolaitans,  who  were  false  Christiana 

664 


The  works  of  the 


REVELATIOX,    IL 


church  of  Pergamos. 


G  But  this  thou  hast,  that  thou  hatest  the  deeds 
of  the  Xicolaitanes,  which  I  also  hate. 

7  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  To  him  that  over- 
cometh  will  1  give  to  eat  of  the  tree  of  life,  which 
is  in  the  midst'of  the  paradise  of  God. 

8  And  unto  the  angel  of  the  church  in  Smyrna 
write;  These  things  saith  the  first  and  the  last, 
which  was  dead,  and  is  alive; 

9  I  know  thy  works,  and  tribulation,  and  pov- 
erty, (but  thou  art  rich)  and  /  knoio  the  blasphemy 
of  them  which  say  they  are  Jews,  and  are  not, 
but  are  the  synagogue  of  Satan. 

10  Fear  none  of  those  things  which  thou  shalt 
suffer:  behold,  the  devil  shall  cast  soine  of  you 
into  prison,  that  ye  may  be  tried;  and  ye  shall 
have  tribulation  ten  days:  be  thou  faithful  unto 
death,  and  1  will  give  thee  a  crown  of  life. 

11  He  that  hath  an  ear.  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  He  that  over- 
cometh  shall  not  be  hurt  of  the  second  death. 

12  And  to  the  angel  of  the  church  in  Pergamos 
write;  These  things  saith  he  which  hath  the  sharp 
sword  with  two  edges; 

18  I  know  thy  works,  and  where  thou  dwellest, 
even  where  Satan's  seat  i.s  ;  and  thou  boldest  fast 
my  name,  and  hast  not  denied  my  faith,  even  in 
those  days  wherein  Antipas  w(m  my  faithful 
martyr,  who  was  slain  among  you,  where  Satan 
dwelleth. 

14  But  I  have  a  few  things  against  thee,  because 
thou  hast  there  them  that  hold  the  doctrine  of 
Balaam,  who  taught  Balac  to  cast  a  stumbling- 
block  before  the  children  of  Israel,  to  eat  things 
sacrificed  unto  idols,  and  to  commit  fornication. 


7  the  Xicolaitans,  which  I  also  hate.  He 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches.  To  him  that 
overcometh,  to  him  will  I  give  to  eat  of 
the  tree  of  life,  which  is  in  the  i  I'aradise 
of  God. 

8  And  to  the  angel  of  the  church  in 
Smyrna  write; 

These  things  saith  the  first  and  the  last, 

9  which  2  was  dead,  and  lived  wjuin:  I 
know  thy  tribulation,  and  th.y  poverty 
(but  thou  art  ricli),  and  tlie  ^blasphemy 
of  them  wliicli  say  they  are  Jews,  and  they 
are  not,   but  are   a  synagogue  of  Satan. 

10  Fear  not  the  things  which  thou  art  about 
to  suffer:  behold,  the  devil  is  about  to 
cast  some  of  you  into  prison,  that  ye  may 
be  tried;  *and  ye  shall  have  ^tribulation 
ten  days.     Be  thou  faithful  unto  death, 

11  and  I  will  give  thee  the  crown  of  life.  He 
that  hath  an  ear,  let  him  hear  what  tlie 
Spirit  saith  to  the  churches.  He  that 
overcometh  shall  not  be  hiut  of  tlie  sec- 
ond death. 

12  And  to  the  angel  of  the  church  in  Per- 
gamum  write; 

These   things   saith   he   that  hath  the 

13  sharp  two-edged  sword:  I  know  where 
thou  dwellest,  even  where  Satan's  throne 
is:  and  thou  boldest  fast  my  name,  and 
didst  not  deny  my  faith,  even  in  the  days 
6  of  Antipas  my  witness,  my  faithful  one, 
who  was  killed  among  you,  where  Satan 

14  dwelleth.  But  1  have  a  few  things  against 
thee,  because  thou  hast  there  some  that 
hold  the  teaching  of  Balaam,  who  tauglit 
Balak  to  cast  a  stumblingblock  before  tlie 
children  of  Israel,  to  eat  things  sacrificed 


Or,  garden:   as  in  Gen.  2:8.    -  Gr.  became.    ^  Or,  reriling.    *  Some  ancient  authorities  read  and  may  have. 
5  Gr.  a  tribulation  of  ten  days.    «  The  Greek  text  here  is  somewhat  uncertain. 


teaching  a  careless  and  sensual  life.  It  is  supposed  that  they  receive  their  name  from  Nicolas  of  Antioch,  one  of  the 
seven  (Acts  6:5).  Verses  14,  15,  show  the  character  of  their  error.  Paul  constantly  warned  the  churches  against 
incipient  Gnosticism,  a  mixing  of  Judaism  and  Indian  theosophy  and  Greek  philosophy  with  Christianity.  Here  the 
church  is  warned  against  the  incipent  worldliness  of  believers,  a  mingling  of  the  church  with  the  world,  a  practical 
autiuomiauisra.     Both  of  these  errors  were  marked  with  impure  lives. 

7,  8.  The  final  strain  of  each  letter.  It  consists  of  two  parts,  —  the  summons  to  hear,  and  the  promise  made  to 
the  overcomer.  In  the  first  three  letters  the  summons  comes  before  the  promise,  but  in  the  last  four  it  comes  after- 
ward. The  reason  for  this  change  is  not  apparent.  The  first  promise  concerns  restoration  to  Eden  (Gen.  2  :  8,  and 
3:22). 

This  Ephesus  church  represents  (with,  perhaps,  a  local  meaning  on  the  surface)  the  first  or  apostolic  age  of  the 
Church,  pure  in  its  character,  patiently  awaiting  the  glowing  future,  and  yet  gradually  losing  its  zeal.  Ephesus 
(from  i'i)Uixai.)  would  mean  "earnest  desire,"  and  the  name  is  prophetically  apposite. 

Second  Letter.  —  8.  Smyrna.  The  important  seaport  lying  north  of  Ephesus.  This  second  letter  describes 
Christ  in  his  final  condition,  the  last  as  well  as  first,  the  one  living  again,  although  before  dead.  This  forms  the  last 
part  of  the  description  of  Christ  in  chap.  1,  as  in  the  preceding  letter  we  had  the  first  part  of  that  description. 

9,  10.  External  poverty  and  persecution  are  the  marks  of  this  church.  In  the  ])ersecution  they  have  to  bear  the 
taunts  of  false  brethren  ("  which  say  they  are  Jews,  and  are  not  ").  I  will  give  thee,  etc.  The  promise  partly 
anticipated,  put  before  the  summons,  showing  (as  it  were)  an  eagerness  to  uphold  the  courage  of  the  persecuted. 
The  crown  of  life.  The  crown  here,  as  in  chap.  3  :  11,  and  James  1  :  12,  and  elsewhere  in  the  Epistles,  is  not  the 
regal  crown,  but  the  victor's  crown.     The  imagery  is  from  the  games  (see  1  Cor.  9  ;2o). 

11.  This  second  promise  concerns  the  escape  from  the  second  death  of  those  who  are  peculiarly  exposed  to  the 
first  death.  The  "  second  death  "  is  afterward  explained  (chap.  20 :  14,  and  21 : 8)  as  the  eternal  misery  of  God's 
enemies. 

The  Smyrna  church  represents  the  second  period  of  the  Church's  history,  the  martyr  period,  which  we  may  ter- 
minate at  A.D.  330.  Being  a  period  of  persecution,  no  words  of  reproof  are  used  toward  the  church,  but  only  words 
of  encouragement.     The  word  Smyrna  means  "myrrh,"  the  emblem  of  the  dead. 

Third  Letter.  — 12.  Persaniuni.  The  once  famous  capital  of  AUalus,  north  of  Smyrna.  Christ  is  here 
described  as  having  the  sharp  two-edged  sword,  because  the  church  needed  severe  reproof. 

13.  Satan's  throne.  The  seat  of  imperial  power.  Antipas.  Undoubtedly,  like  Jezebel  in  verse  20,  a  sym- 
bolic name.  It  means,  "  he  that  is  opposed  to  all,"  and  describes  the  earnest  Christian  who  is  opposed  to  all  the 
world.     There  were  such  who  fell  as  martyrs  in  the  Pergaraum  church. 

14.  Balaam  in  Hebrew,  and  Nicolas  in  Greek,  mean  the  same  thing;  and  the  names  are  used  here  for  the  same 
sensual  teachings,  as  we  see  by  verse  15,  which  identifies  the  Nicolaitans  with  the  Balaamites  (see  on  verse  6). 

565 


The  good  and  evil  works  of 


REVELATIOX,    II. 


the  church  of  Thyatira. 


15  So  hast  thou  also  them  that  hold  the  doc- 
trine of  the  Xicolaitanes,  which  thing  I  hate. 

16  Repent ;  or  else  I  will  come  unto  thee  quick- 
ly, and  will  light  against  them  with  the  sword  of 
my  mouth. 

17  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches;  To  him  that  over- 
cometh  will  1  give  to  eat  of  the  hidden  manna, 
and  will  give  him  a  white  stone,  and  in  the  stone 
a  new  nanie  written,  which  no  man  knoweth  sav- 
ing he  that  receiveth  it. 

18  And  unto  the  angel  of  the  church  in  Thya- 
tira write;  These  things  saith  the  Son  of  God, 
Avho  hath  liis  eyes  like  unto  a  flame  of  fire,  and  his 
feet  ure  like  fine  brass; 

19  I  know  thy  works,  and  charity,  and  service, 
and  faith,  and  thy  patience,  and  thy  works;  and 
the  last  to  be  more  than  the  first. 

20  Notwithstanding  I  have  a  few  things  against 
thee,  because  thou  sutterest  that  woman  Jezebel, 
which  calleth  herself  a  prophetess,  to  teach  and 
to  seduce  my  servants  to  conunit  fornication,  and 
to  eat  things  sacrificed  unto  idols. 

21  And  I  gave  her  space  to  repent  of  her  forni- 
cation; and  she  repented  not. 

22  Behold,  I  will  cast  her  into  a  bed,  and  them 
that  commit  adultery  with  her  into  great  tribula- 
tion, except  they  repent  of  their  deeds. 

23  And  I  will  kill  her  children  with  death;  and 
all  the  churches  shall  know  that  I  am  he  which 
searcheth  the  reins  and  hearts:  and  I  will  give 
unto  every  one  of  you  according  to  your  works. 

24  But  unto  you  I  say,  and  unto  the  rest  in 
Thyatira,  as  many  as  have  not  this  doctrine,  and 
which  have  not  known  the  depths  of  Satan,  as 
they  speak;  I  will  put  upon  you  none  other 
burden. 

25  But  that  which  ye  have  already  hold  fast 
till  I  come. 


15  to  idols,  and  to  commit  fornication.  So 
hast  thou  also  some  that  hold  the  teach- 
ing of  the  Nicolaitans   in   like   manner. 

16  Kepent  therefore;  or  else  I  come  to  thee 
quickly,   and   1   will    make   war    against 

17  them  with  the  sword  of  my  moutli.  lie 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches.  To  him  that 
overcometh,  to  him  will  I  give  of  the  hid- 
den manna,  and  I  will  give  him  a  white 
stone,  and  upon  the  stone  a  new  name 
written,  which  no  one  knoweth  but  he 
that  i-eceiveth  it. 

18  And  to  the  angel  of  the  church  in  Thya- 
tira write; 

These  things  saith  the  Son  of  God,  who 
hath  his  eyes  like  a  flame  of  fire,  and  his 

19  feet  are  like  unto  burnished  brass:  I  know 
thy  works,  and  thy  love  and  faith  and 
ministry  and  patience,  and  that  thy  last 

20  works  are  more  than  the  first.  But  1  have 
i/t/.s  against  thee,  that  thou  sutt'erest  '  the 
woman  Jezebel,  which  calleth  herself  a 
prophetess;  and  she  teacheth  and  seduceth 
my  servants  to  commit  fornication,  and  to 

21  eat  things  sacrificed  to  idols.  And  I  gave 
her  time  that  she  should  repent;  and  she 
willeth  not  to  repent  of  her  fornication. 

22  Behold,  I  do  cast  her  into  a  bed,  and  them 
that  commit  adultery  with  her  into  great 
tribulation,   except   they   repent  of    ^her 

23  works.  And  I  will  kill  her  children  with 
3  death ;  and  all  the  churches  shall  know 
that  I  am  he  which  searcheth  the  reins 
and  hearts :  and  I  will  give  unto  each  one 

24  of  you  according  to  your  works.  But  to 
you  I  say,  to  the  rest  that  are  in  Thyatira, 
as  many  as  have  not  this  teaching,  which 
know  not  the  deep  things  of  Satan,  as  they 
say;  I  cast  upon  you  none  other  burden. 

25  Howbeit   that  which  ye  have,   hold  fast 

26  till  I  come.    And  he  that  overcometh,  and 


Many  authorities,  some  ancieDt,  read  t/ti/  wife.    ^  Many  ancient  authorities  read  their.    ^  Or,  pestilence. 


16.  The  Nicolaitan  element  was  growing.  The  church  was  becoming  worldly.  Christ's  sword  (his  holy  Word) 
would  cut  into  the  church,  and  divide  it.  There  would  be  a  great,  formal,  worldly  part,  and  a  small,  hidden,  godly 
part.    The  Word  would  produce  this. 

17.  The  victor  is  promised  the  secret  of  the  Lord,  as  against  the  open  worldliness  of  the  church.  Hidden 
iiiannii.  The  manna  hidden  in  the  ark  (Ileb.  9:4).  That  is,  spiritual  food  unknown  to  the  mass  of  nominal  Chris- 
tians. The  white  stone  is  probably  the  tennera  hostpitalia.  Half  the  stone  (or  '*  astragalus  ")  was  held  by  the  host, 
and  half  by  the  guest,  ft  was  a  secret  passport  of  friendship.  The  new  name  is  probably  the  name  of  Christ  con- 
ferred upon  the  true  believer,  and  written  on  the  white  stone.  This  figure  is  another  form  of  expressing  the  secret 
religious  life  of  the  age. 

The  I'ergamum  church  represents  the  third  period  of  the  Church's  history,  extending  to  A.D.  730,  when  Leo  the 
Isaurian  removed  Oerraanus,  and  abolished  image-worship,  making  a  final  division  between  Rome  and  the  East, 
which  was  confirmed  twenty-five  years  later  by  Pope  Stephen,  2d,  becoming  a  temporal  prince,  and  assuming  univer- 
sal authority.  This  period  was  one  of  a  thoroughly  worldly  plan  and  policy  for  the  Church.  It  was  a  powerful 
engine  of  state,  and  used  for  state  purposes.     Its  external  system  was  very  complete. 

The  name  Pergamum  means  a  citadel  or  tower,  and  aptly  designates  the  Church  in  its  regular  human  appoint- 
ments at  this  period  of  its  outward  prosperity,  but  prevailing  worldliness. 

Fourth  Letter.  — IS.  Tlivatira  on  the  Lycus,  south-east  of  Pergamum,  now  Ak-hissar.  Christ  is  described  by 
the  emblems  of  his  knowledge  and  power,  as  able  to  see  the  hypocrisy  of  this  church,  and  punish  it  for  its  sins. 

19,  The  good  existing  in  the  church  is  first  commended,—  love  and  faith  exhibited  in  service  and  patient  endur- 
ance, this  righteous  element  even  becoming  stronger  toward  the  close  of  the  period. 

20.  As  .Jezebel  was  the  introducer  of  Idolatry  and  sensuality  in  worship  into  Israel,  so  the  sensual  and  worldly 
influences  corrupting  the  Church  are  called  by  her  name.  As  she  is  called  a  proplietess,  these  influences  are  shown  to 
come  from  ecclesiastical  sources. 

83.  Into  a  bed  of  sickness.  The  tribulation  and  death  promised  began  with  the  Reformation  when  the  Papal 
church  began  to  die.    Its  death  will  occur  at  the  Millennium. 

24.  The  rest.  Those  that  have  not  been  partakers  of  the  sensuality  and  worldliness  of  the  church.  The  deep 
things  of  Satan.    Compare  "  the  deep  things  of  God  "  in  1  Cor.  2 :  10. 

20.  The  promise  is  authority  and  rule  to  the  victor.  The  spiritual  portion  of  the  church  should  at  last  become 
dominant. 


666 


The  angel  of  the  church 


REVELATIOX,    III. 


of  Sardis  is  reproved, 


20  Ami  he  that  overcometh,  and  keepeth  my 
works  unto  the  end,  to  him  will  I  give  power  over 
the  nations : 

27  And  he  shall  rule  them  with  a  rod  of  iron ; 
as  the  vessels  of  a  potter  shall  they  be  broken  to 
shivers :  even  as  1  received  of  my  Father. 

28  And  I  will  give  him  the  morning  star. 

29  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saitli  unto  the  churches. 


he  that  keepeth  my  works  unto  the  end, 
to   him   will   I  give    authority   over    the 

27  nations:  and  he  shall  rule  them  with  a 
rod  of  '  iron,  as  the  vessels  of  the  potter 
are  broken  to  shivers;  as  I  also  have  re- 

28  ceived  of  my  Father :  and  I  will  give  him 

29  the  morning  star.  He  that  hath  an  ear, 
let  him  hear  what  the  Spirit  saith  to  the 
churches. 


Or,  iron  ;  as  vessels  of  the  potter,  are  they  broken. 


38.  The  mornins  star  represents  the  early  auticipatious  of  the  coming  relief.  We  naturally  tliink  of  Wick- 
liffe,  Hus8,  Savonarola,  etc. 

The  word  Thyatira  is  a  feminine  form  of  9ut;t;)?  and  means  a  soothsaying  priestess.  See  Athen.  12,  40,  in  a 
quotation  from  Phcsnix  the  Colophonian;  compare  ey>)776Aos  in  PCurip.  Iph.  Aul.,  740  (7.')1).  The  word  fitly  marks  the 
priestly  domination  by  ecclesiastical  arts  of  the  Church  of  the  Middle  Ages  from  A.D.  730  to  A.D.  1530  (Diet  of 
Augsburg). 


CHAPTER    III. 


2.  The  angel  of  the  church  of  Sardis  is  reproved,  3.  exhorted  to  repent,  and  threatened  if  he  do  not  repent. 
8.  The  angel  of  the  church  of  Philadelphia  10.  is  approved  for  his  diligence  and  patience.  15,  The  angel  of 
Laodicea  rebuked,  for  being  neither  hot  nor  cold,  19.  and  admonished  to  be  more  zealous,  20.  Christ  standeth 
at  the  door  and  knocketh. 


1  And  unto  the  angel  of  the  church  in  Sardis 
write;  These  things  saith  he  that  hath  the  seven 
Spirits  of  God,  and  the  seven  stars;  I  know  thy 
works,  that  thou  hast  a  name  that  thou  livest,  and 
art  dead. 

2  Be  watchful,  and  strengthen  the  things  which 
remain,  that  are  ready  to  die:  for  I  have  not  found 
thy  works  perfect  before  God. 

;^  I\eiiieml)er  therefore  how  thou  hast  received 
and  heard,  and  hold  fast,  and  repent.  If  there- 
fore thou  shalt  not  watch,  I  will  come  on  thee  as 
a  thief,  and  thou  shalt  not  know  what  hour  I  will 
come  upon  thee. 

4  Thou  hast  a  few  names  even  in  Sardis  which 
have  not  defiled  their  garments;  and  they  shall 
walk  witli  me  in  white:  for  they  are  worthy. 

.5  He  that  overcometh,  the  same  shall  be  clothed 
in  white  raiment;  and  I  will  not  blot  out  his  name 
out  of  the  l)ook  of  life,  but  I  will  confess  his  name 
before  my  Father,  and  before  his  angels. 

6  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

7  And  to  the  angel  of  the  church  in  Philadel- 
phia write;  Tliese  things  saith  he  that  is  holy,  he 
that  is  true,  he  that  hath  the  key  of  David,  he  that 
openeth,  and  no  man  shutteth;  and  shutteth,  and 
no  man  openeth ; 


1  And  to  the  angel  of  the  chui'ch  in 
Sardis  write; 

These  things  saith  he  that  hath  the 
seven  Spirits  of  God,  and  the  seven  stars: 
I  know  thy  works,  that  thou  hast  a  name 

2  that  thou  livest,  and  thou  art  dead.  Be 
thou  watchftd,  and  stablish  the  things 
that  remain,  which  were  ready  to  die:  for 
I  have  1  found  no  works  of  thine  fulfilled 

3  before  my  God.  Remember  therefore 
how  thou  hast  received  and  didst  hear; 
and  keep  it,  and  repent.  If  therefore 
thou  shalt  not  watch,  I  will  come  as  a 
thief,  and  thou  shalt  not  know  what  hour 

4  I  will  come  upon  thee.  But  thou  hast  a 
few  names  in  Sardis  which  did  not  defile 
their  garments:  and  they  shall  walk  with 

5  me  in  white;  for  they  are  worthy.  He 
that  overcometh  shall  thus  be  arrayed  in 
white  garments;  and  1  will  in  no  wise  blot 
his  name  out  of  the  book  of  life,  and  I 
will  confess  his  name  before  my  Father, 

6  and  before  his  angels.  He  that  hath  an 
ear,  let  him  hear  what  the  Spirit  saith  to 
the  churches. 

7  And  to  the  angel  of  the  church  in  Phil- 
adelphia write; 


Many  ancient  authorities  read  not  found  thy  works. 


Fifth  Letter.  —  1.  Sardis.  The  famous  capital  of  the  old  Lydian  monarchy,  in  the  valley  of  the  Hermus,  east 
of  Smyrna.  Christ  is  described  as  holding  the  seven  stars  (just  as  in  the  First  Letter).  He  is  also  described  as 
having  the  seven  Spirits,  which  is  equivalent  to  walking  amid  the  seven  golden  candlesticks;  for  the  seven  Spirits 
are  the  spiritual  lights  of  each  church  (candlestick), and  Christ  is  in  each  phrase  described  as  caring  for  the  churches. 
We  find  that  the  sevens  of  Scripture  are  divided  into  four  and  three.  Ilence  these  last  three  letters  begin  with  a 
description  of  our  Lord,  similar  to  that  at  the  beginning  of  the  first  four.  1,  2.  The  characteristic  of  the  Sardian 
church  is  a  brilliant  name,  and  a  dead  or  dying  spirituality. 

.5.  The  victor  shall,  amid  general  disowning  of  the  nominal  church  by  God,  be  acknowledged  in  marked  contrast 
by  the  heavenly  powers. 

The  word  Sardis  Is  a  form  of  aapSu>  and  crdpSLov,  and  means  the  sard,  sardius,  sard-onyx,  or  sardine  stone, 
a  many-colored  brilliant,  aptly  representing  the  noble  name  of  the  Reformation  church,  protesting  against  the  errors 
of  the  mediasval  or  Thyatira  church.  But  this  church  lias  belied  its  name.  It  is  largely  a  dead  church  with  a 
name  of  life.  If  A.D.  7-30  be  a  correct  date  for  the  beginning  of  the  Thyatira  church,  then  A.D.  1990  will  be  the 
end  of  the  Sardian  church;  i.e.,  twelve  hundred  and  sixty  years  afterward. 

Sixth  Letter.  —  7.  Philadelphia.  A  city  south-east  of  Sardis,  and  farther  up  the  valley.  Christ  is  described 
as  the  holy  and  true  antitype  of  Eliakim  (Isa.  22:  22),  who  should  have  the  royal  authority  set  upon  him.  The 
phrase  regarding  opening  and  shutting,  simply  represents  the  absolute  power  given  him,  as  illustrated  in  the  next 
verse.    Eliakim  superseded  the  false  Shebua,  and  so  the  church  of  Philadelphia  follows  the  church  of  Sardis. 

567 


The  angel  of  the  church  of 


REVELATIOX,    IIL 


Philadelphia  is  approved. 


8  I  know  thy  works:  beholil,  I  have  set  before 
thee  an  open  door,  and  no  man  can  shut  it:  for 
thou  hast  a  little  strength,  and  hast  kept  my  word, 
and  hast  not  denied  my  name. 

9  Behold,  1  will  make  them  of  the  synagogue  of 
Satan,  which  say  they  are  Jews,  and  are  not,  but 
do  lie;  behold,  I  will  make  them  to  come  and 
worship  before  thy  feet,  and  to  know  that  I  have 
loved  thee. 

10  Because  thou  hast  kept  the  word  of  my  pa- 
tience, I  also  will  keep  thee  from  the  hour  of 
temptation,  which  shall  come  upon  all  the  world, 
to  try  them  that  dwell  upon  the  earth. 

11  Behold.  I  come  quickly:  hold  that  fast  which 
thou  hast,  that  no  man  take  thy  crown. 

12  Him  that  overcometh  will  I  make  a  pillar  in 
the  temple  of  my  God,  and  he  shall  go  no  more 
out:  and  I  will  write  upon  him  the  name  of  my 
God,  and  the  name  of  the  city  of  my  God,  tchich 
is  new  Jerusalem,  which  cometli  down  out  of 
heaven  from  ray  God:  and  I  ivUl  write  upon  him 
my  new  name. 

1.3  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

14  And  unto  the  angel  of  the  church  of  the 
Laodiceans  write;  These  things  saith  the  Amen, 
the  faithful  and  true  witness,  the  beginning  of  the 
creation  of  God; 

1.5  I  know  thy  works,  that  thou  art  neither  cold 
nor  hot :  I  would  thou  wert  cold  or  hot. 

Ifi  So  then  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I  will  spue  thee  out  of  my 
mouth. 

17  Because  thou  sayest,  I  am  rich,  and  increased 
with  goods,  and  have  need  of  nothing;  and  know- 
est  not  that  thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked: 

18  I  counsel  thee  to  buy  of  me  gold  tried  in  the 
fire,  that  thou  mayest  be  rich;  and  white  raiment, 
that  thou  mayest  be  clothed,  and  that  the  shame 
of  thy  nakedness  do  not  appear;  and  anoint  thine 
eyes  with  eyesalve,  that  thou  mayest  see. 

19  As  many  as  I  love,  I  rebuke  and  chasten :  be 
zealous  therefore,  and  repent. 

20  Behold,  I  stand  at  the  door,  and  knock:  if 
any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  liim,  and  will  sup  with  him,  and  he 
with  me. 


These  things  saith  he  that  is  holy,  he 
that  is  true,  he  that  hatli  the  key  of  Daviil, 
he  that  openeth.  and  none  shall  shut,  anil 

8  tliat  shutteth,  and  none  openeth  :  I  know 
thy  works  (behold,  I  have  'set  before  thee 
a  door  opened,  which  none  can  shut),  that 
thou  hast  a  little  power,  and  didst  keep 
my  word,  and  didst  not  deny  my  name. 

9  Behold,  I  give  of  the  synagogue  of  Satan, 
of  them  which  say  they'are  Jews,  and 
they  are  net,  but  do  lie;  behold,  I  will 
make  them  to  come  and  worship  before 
thy  feet,  and  to  know  that  I  have  loved 

10  thee.  Because  tliou  didst  keep  the  word 
of  my  patience,  I  also  will  keep  thee  from 
the  hour  of -^  trial,  that  hour  which  is  to 
come  upon  the  whole  ^  world,  to  •♦  try  them 

11  that  dwell  upon  the  earth,  I  come  quick- 
ly: hold  fast  that  which  thou  liast,  that 

12  no  one  take  thy  crown.  He  that  over- 
cometh, I  will  make  him  a  pillar  in  the 
^  teiui)le  of  my  God,  and  he  shall  go  out 
thence  no  more:  and  I  will  write  upon 
him  the  name  of  my  God,  and  the  name 
of  the  city  of  my  God,  the  new  Jerusalem, 
which  Cometh  down  out  of  heaven  from 

13  my  God,  and  mine  own  new  name.  He 
that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  churches. 

14  And  to  the  angel  of  the  church  in  Lao- 
dicea  write; 

These  things  saith  the  Amen,  the  faith- 
ful and  true  witness,  the  beginning  of  the 

15  creation  of  God :  I  know  thy  works,  that 
thou  art  neither  cold  nor  hot:   I  would 

16  thou  wert  cold  or  hot.  So  because  thou 
art  lukewarm,  and  neither  hot  nor  cold,  I 

17  will  spew  thee  out  of  my  mouth.  Because 
thou  sayest,  I  am  rich,  and  have  gotten 
riches,  and  have  need  of  nothing;  and 
knowest  not  that  thou  art  the  wretched 
one  and  miserable  and  poor  and  blind  and 

18  naked :  I  counsel  thee  to  buy  of  me  gold 
refined  by  fire,  that  thou  mayest  become 
rich;  and  white  garments,  that  thou  may- 
est clothe  thyself,  and  that  the  shame  of 
thy  nakedness  be  not  made  manifest;  and 
eyesalve  to  anoint  thine  eyes,  that  thou 

It)  mayest  see.  As  many  as  I  love,  I  reprove 
ami   chasten:    be   zealous   therefore,  and 

20  repent.  Behold,  I  stand  at  the  door  and 
knock:  if  any  man  hear  my  voice  and  open 
the  door,  I  will  come  in  to  him,  and  will 

21  sup  with  him,  and  he  with  me.     He  that 


given.    ^  Or,  temptath 


ibitcd  earth.    *  Or,  tempt. 
book. 


s  Or,  sanctuary :   and  so  throughout  this 


8-10.  The  characteristics  of  the  Philadelphian  church  are  faithfulness  and  patience,  with  a  sense  of  God's  love. 
False  professors  (which  say  they  are  .Jews,  and  they  are  not)  will  no  longer  contend  with  the  Church,  but  will 
humbly  honor  it.  "  The  hour  of  trial,"  in  verse  10,  may  have  special  reference  to  the  final  attack  upon  the  Church  by 
Gog  and  Magog,  just  before  the  judgment-day.  , 

13.  The  victor  is  to  be  a  permanent  ornament  to  the  everlasting  Church,  bearing  three  names  upon  him,  —  God, 
Jerusalem,  Christ,  —  the  source,  the  state,  and  the  means  of  salvation. 

The  word  P/iiladelphia  means  "brotherly  love,"  and  represents  the  Church  in  its  millennial  condition.  If  we 
make  the  thousand  years  of  the  twentieth  chapter  literal  (which  is  very  doubtful),  we  should  have  A.D.  2990  as  the 
end  of  the  Millennium. 

Seventh  Letter.  —  14:.  taocUcea.  South-east  of  Philadelphia,  at  the  head  waters  of  the  Mseander.  Christ  is 
described  as  the  beginning  (or />r;»cipi«m)  of  the  entire  creation,  and  thus  the  faithful  and  true  witness  (compare 
chap.  1:1;  2:5).  In  the  closing  letter,  it  is  appropriate  to  speak  of  the  certainty  of  all  the  prophecies.  Allien. 
This  Hebrew  word,  meaning  "firm,"  is  really  translated  here  by  the  next  phrase,  "  the  faithful  and  true  wellness. " 

15-18.  The  characteristic  of  the  Laodicean  church  is  utter  indifference.  It  is  in  fearful  spiritual  need,  and  dues 
not  know  it. 

20.  Christ  continually  endeavors  to  arouse  it. 

668 


John's  vision 


REVELATIOX,    IV. 


of  God's  throne. 


21  To  him  that  ovorcometh  will  I  grant  to  sit 
with  me  in  nij-  throne,  even  as  I  also  overcame, 
and  am  set  down  with  my  Father  in  his  throne. 

22  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 


overcometh,  I  will  give  to  him  to  sit  down 
with  me  in  my  throne,  as  I  also  overcame, 
and  sat  down  with  my  Father  in  his 
22  throne.  He  that  hath  an  ear,  let  him 
hear  what  the  Spirit  saith  to  the  churches. 


81.  The  victor  is  promoted  to  be  an  assessor  with  Christ. 

The  word  Laodicea  means  "  the  judgment  of  the  people,"  and  represents,  perhaps,  the  last  ten  years  of  the 
church's  history,  A.D.  2990-3000,  when  an  indifferenc-e,  like  that  which  preceded  the  Deluge,  will  be  followed  by 
the  final  judgment;  or  the  whole  period  may  be  that  of  the  final  judgment. 


CHAPTER    IV. 

2.  John  seeth  the  throne  of  God  in  heaven,     4,  The  fonr  and  twenty  elders.     6.  The  four  beasts  full  of  eyes 
before  and  behind.     10.  The  elders  lay  down  their  crowns,  and  worship  him  that  sat  on  the  throne. 


1  After  this  I  looked,  and,  behold,  a  door  vjas 
opened  in  heaven:  and  the  first  voice  which  I 
heard  was  as  it  were  of  a  trumpet  talking  with 
me;  which  said.  Come  up  hither,  and  I  will  shew 
thee  things  which  must  be  hereafter. 

2  And  immediately  I  was  in  the  spirit:  and, 
behold,  a  throne  was  set  in  heaven,  and  one  sat 
on  the  throne. 

3  And  he  that  sat  was  to  look  iipon  like  a  jasper 
and  a  sardine  stone:  and  there  ivas  a  rainbow 
round  about  the  throne,  in  sight  like  unto  an 
emerald. 

4  And  roimd  about  the  throne  were  four  and 
twenty  seats :  and  upon  the  seats  I  saw  four  and 
twenty  elders  sitting,  clothed  in  white  raiment; 
and  they  had  on  their  heads  crowns  of  gold. 

5  And  out  of  the  throne  proceeded  lightnings 
and  thunderiugs  and  voices:  and  there  were  seven 
lamps  of  fire  burning  before  the  throne,  which  aire 
the  seven  Spirits  of  God. 

6  And  before  the  throne  thei'e  was  a  sea  of  glass 
like  unto  crystal:  and  in  the  midst  of  the  throne, 
and  round  about  tlie  throne,  were  four  beasts  full 
of  eyes  before  and  behind. 

7  And  the  first  beast  was  like  a  lion,  and  the 
second  beast  like  a  calf,  and  the  third  beast  had 
a  face  as  a  man,  and  the  fourth  beast  ivas  like  a 
flying  eagle. 


1  After  these  things  I  saw,  and  behold, 
a  door  opened  in  heaven,  and  the  first 
voice  which  I  heard,  a  voice  as  of  a  trum- 
pet speaking  with  me,  one  saying.  Come 
up  hither,  and  I  will  shew  thee  the  things 
which    must    i  come    to    pass    hereafter.. 

2  Straightway  I  was  in  the  Spirit:  and  be- 
hold, there  was  a  throne  set  in  heaven, 

3  and  one  sitting  upon  the  throne ;  and  he 
that  sat  K10.S  to  look  upon  like  a  jasper 
stone  and  a  sardius:  and  there  was  a  rain- 
bow round  about  the  throne,  like  an  em- 

4  erald  to  look  upon.  And  round  about  the- 
throne  ^vere  four  and  twenty  thrones :  and 
upon  the  thrones  I  saio  four  and  twenty 
elders  sitting,  arrayed  in  white  garments; 

5  and  on  their  heads  crowns  of  gold.  And 
out  of  the  throne  proceed  liglitnings  and 
voices  and  thunders.  And  there  were 
seven  lamps  of  fire  burning  before  the 
throne,    which  are   the  seven  Spirits  of 

6  God ;  and  before  the  throne,  as  it  were  a 
glassy  sea  like  unto  crystal;  and  in  the 
midst  of  the  throne,  and  round  about 
the  throne,  four  living  creatures  full  of 

7  eyes  before  and  behind.  And  the  first 
creature  xvas  like  a  lion,  and  the  second 
creature  like  a  calf,  and  the  third  creature 
had  a  face  as  of  a  raan,  and  the  fourth 


Or,  come  to  pass.    After  these  things  straightway,  etc. 


in.    INTRODUCTION  TO  THE   SEVEN  SEALS. 

1.  After  these  things.  The  phrase  seems  to  mark  speedy  succession  (see  chap.  7:1;  18:1;  19:1).  The  first 
voice  whicli  I  Iieard.  See  chap.  1:10.  That  voice  he  now  hears  again.  It  is  the  voice  of  the  angel  guide. 
Come  up  hitlier.  John,  therefore  (in  spirit),  ascends  into  heaven  through  the  open  door.  He  had  been  just 
within  the  door  of  the  outer  sanctuary  during  the  first  vision,  looking  at  the  High  Priest  by  the  golden  candlestick 
(or  candlesticks).  Now  he  advances  into  the  inner  sanctuary,  which  represented  heaven.  The  ark  and  cherubim 
are  exalted  into  the  glorious  furniture  of  heaven,  which  he  beholds  and  describes. 

%.  In  the  Spirit.    See  on  chap.  1 :  10. 

3.  Jasper  stone  and  a  sardius.  The  jasper  was,  probably,  the  diamond.  The  sardius  was  a  brilliant,  many- 
colored  gem.  Perhaps  the  glory  and  the  many-colored  (n-oAuTroiViAo?)  wisdom  of  God  (see  Eph.  3:10)  are  repre- 
sented by  these.  Kainbow.  Representing  the  promise  of  salvation.  Like  an  emerald.  The  green  tint  of 
freshness  and  vigor  predominated. 

4.  Four  and  twenty  elders,  representing  the  Church  pre-Christian  (12)  and  post-Christian  (12)  in  its 
triumph  (with  "  crowns  of  gold  "). 

5.  Lightnings — voices  —  thunders.  Lightnings  and  thunders  that  have  a  voice.  Fearful  events  that  have  a 
meaning.  The  seven  lamps  of  fire  are  identified  with  the  seven  Spirits.  The  one  Holy  Spirit  supplies  each  church 
(see  on  chap.  3:1).    The  contents  of  the  outer  sanctuary  are  drawn  within  the  veil. 

6.  A  glassy  sea.  The  laver  of  the  tabernacle,  and  "  sea  "  of  Solomon's  temple.  Even  that  which  was  without 
the  outer  sanctuary  is  drawn  within  the  veil.  Heaven  contains  the  principles  of  the  conversion  and  the  godly  life  on 
earth.    This  glassy  sea  represents  the  truth  of  God  in  its  cleansing  power  (see  Jolin  15:3;  17: 17).    In  the  midst 


The  book  sealed 


REVELATIOX,    Y. 


with  seven  seals. 


8  And  the  four  beasts  had  each  of  them  six 
wings  about  him ;  and  they  loere  full  of  eyes 
within :  and  they  rest  not  day  and  night,  saying, 
Holy,  holy,  holy.  Lord  God  Almighty,  which  was, 
and  is,  and  is  to  come. 

9  And  when  those  beasts  give  glory  and  honour 
and  thanks  to  him  that  sat  on  the  throne,  who 
liveth  for  ever  and  ever, 

10  The  four  and  twenty  elders  fall  doM'u  before 
him  that  sat  on  the  throne,  and  worship  him  that 
liveth  for  ever  and  ever,  and  cast  their  crowns 
before  the  throne,  saying, 

11  Thou  art  worthy,  O  Lord,  to  receive  glory 
and  honour  and  power:  for  thou  hast  created  all 
things,  and  for  thy  pleasure  they  are  and  were 
created. 


8  creature  \cas  like  a  flying  eagle.  And  the 
four  living  creatures,  having  each  one  of 
them  six  wings,  are  full  of  eyes  round 
about  and  within:  and  they  have  no  rest 
day  and  night,  saying,  Holy,  holy,  holy. 
Is  the  Lord  "God,  the  Almighty,  which  was 

9  and  which  is  and  ^  which  is  to  come.  And 
when  the  living  creatures  shall  give  glory 
and  honour  and  thanks  to  him  that  sitteth 
on  the  throne,  to  him  that  liveth  -  for  ever 

10  and  ever,  the  four  and  twenty  elders  shall 
fall  down  before  him  that  sitteth  on  the 
throne,  and  shall  worship  him  that  liveth 
2  for  ever  and  ever,  and  shall  cast  their 

11  crowns  before  the  throne,  saying.  Worthy 
art  thou,  our  Lord  and  our  God,  to  receive 
the  glory  and  the  honour  and  the  power : 
for  thou  didst  create  all  things,  and  be- 
cause of  thy  will  they  were,  and  were 
created. 


Or,  which  Cometh.    ^  Gr.  unto  the  ages  of  the  ages. 


of  the  throne,  and  round  about  the  throne.    The  throne  may  be  imagined  a  semicircular  divan,  like  an 
Oriental  throne ;  thus :  — 


The  monarch  sits  in  the  centre.  The  oblong  before  him  is  the  glassy  sea.  Between  it  and  the  throne  are  the 
seven  lamps.  The  four  little  squares  represent  the  four  living  creatures,  who  are  in  the  midst  of  the  throne,  and  yet 
stationed  at  intervals  round  about  the  throne.  Four  living  creatures.  The  same  as  the  cherubim  of  the  taber- 
nacle and  temple,  and  as  the  seraphim  of  Isaiah.  The  cherubim  of  Ezekiel  are  the  same.  They  represent  the  ideal 
Church  (on  earth)  in  its  whole  history.  First,  the  Christian  church  of  this  dispensation,  as  a  lion  in  strength,  the 
Lion  of  the  tribe  of  Judah  being  denoted.  Secondly,  the  Jewish  church,  patient  as  an  ox  in  bearing  its  burdens. 
Thirdly,  the  Adamic  and  Noachic  church,  wherein  God  wore  "the  face  of  a  man"  in  speaking  to  his  people. 
Fourthly,  the  Millennial  church,  in  its  soaring  elevation  as  a  flying  eagle.  In  Ezekiel  (chap.  1 :  10),  the  order  is  the 
Adamic,  the  Christian,  the  Jewish,  the  Millennial  (i.e.,  the  two  first  of  the  two  scries,  pre-Christian  and  post-Chris- 
tian, and  the  two  last).  The  order  here  is  the  natural  order,  —  the  present,  those  past,  and  the  one  future.  Full  of 
eyes.     Watchful  unto  obedience. 

8.  Six  wings.     See  Isa.  6:2.     Representing  modesty,  reverence,  and   activity.     They  are   ever  praising,  and 
paying  homage  to,  God. 

9,  10.  The  worship  of  the  living  creatures  and  the  elders  is  connected.    The  ideal  Church  on  earth  and  the 
glorified  Church  in  heaven  have  but  one  and  the  same  life. 


CHAPTER    V. 


The  book  sealed  with  seven  seals  t  9.  which  only  the  Lamb  that  was  slain  is  worthy  to  opt 
the  elders  praise  him,  9.  and  confess  that  he  redeemed  them  with  his  blood. 


12,  Therefore 


1  And  I  saw  in  the  right  hand  of  him  that  sat 
on  the  throne  a  book  written  within  and  on  the 
back  side,  sealed  with  seven  seals. 

2  And  I  saw  a  strong  angel  proclaiming  with  a 
loud  voice.  Who  is  worthy  to  open  the  book,  and 
to  loose  the  seals  thereof  ? 

3  And  no  man  in  heaven,  nor  in  earth,  neither 
under  the  earth,  was  able  to  open  the  book, 
neither  to  look  thereon. 


1  And  I  saw  ^in  the  right  hand  of  him 
that  sat  on  the  throne  a  book  written 
within  and  on  the  back,  close  sealed  with 

2  seven  seals.  And  I  saw  a  strong  angel 
proclaiming  Avith  a  great  voice.  Who  is 
worthy  to  open  the  book,  and  to  loose  the 

3  seals  thereof  ?  And  no  one  in  the  heaven, 
or  on  the  earth,  or  under  the  earth,  was 
able  to  open  the  book,  or  to  look  thereon. 


Gr. 


1.  Seven  seals.  The  book  contains  the  elements  of  the  final  judgment.  That  judgment  will  not  be  proclaimed 
till  all  the  seven  seals  are  broken  which  now  seal  the  book.  The  seals  are  seven,  to  correspond  with  the  seven  periods, 
—  periods  of  the  history  of  God's  Church. 

670 


The  Lamb  that  was  slain 


KEVELATIOX,    V. 


is  worthy  to  open  the  book. 


4  And  I  wept  much,  because  no  man  was  found 
worthy  to  open  and  to  read  the  book,  neither  to 
look  thereon. 

5  And  one  of  the  elders  saith  unto  me,  Weep 
not:  behold,  the  Lion  of  the  tribe  of  Juda,  the 
Koot  of  David,  hath  prevailed  to  open  the  book, 
and  to  loose  the  seven  seals  thei'eof. 

6  And  I  beheld,  and,  lo,  in  the  midst  of  the 
throne  and  of  the  four  beasts,  and  in  the  midst  of 
the  elders,  stood  a  Lamb  as  it  had  been  slain,  hav- 
ing seven  horns  and  seven  eyes,  which  are  the 
seven  Spirits  of  God  sent  forth  into  all  the  earth. 

7  And  he  came  and  took  the  book  out  of  the 
right  hand  of  him  that  sat  upon  the  throne. 

8  And  when  he  had  taken  the  book,  the  four 
beasts  and  fom-  and  twenty  elders  fell  down  before 
the  Lamb,  having  every  one  of  them  harps,  and 
golden  vials  full  of  odours,  which  are  the  prayers 
of  saints. 

9  And  they  sung  a  new  song,  saying.  Thou  art 
worthy  to  take  the  book,  and  to  "open  the  seals 
thereof:  for  thou  wast  slain,  and  hast  redeemed 
us  to  God  by  thy  blood  out  of  every  kindred,  and 
tongue,  and  people,  and  nation; 

10  And  hast  made  us  unto  our  God  kings  and 
priests :  and  we  shall  reign  on  the  earth. 

11  And  I  beheld,  and  I  heard  the  voice  of  many 
angels  round  about  the  throne  and  the  beasts  and 
the  elders:  and  the  number  of  them  was  ten  thou- 
sand times  ten  thousand,  and  thousands  of  thou- 
sands ; 

12  Saying  with  a  loud  voice.  Worthy  is  the  Lamb 
that  was  slain  to  receive  power,  and  riches,  and 
wisdom,  and  strength,  and  honour,  and  glory,  and 
blessing. 

13  And  every  creature  which  is  in  heaven,  an  1 
on  the  earth,  and  under  the  earth,  and  such  as  are 
in  the  sea,  and  all  that  are  in  them,  heard  I  say- 
ing, Dlessing,  and  honour,  and  glory,  and  power, 
be  unto  him  that  sitteth  upon  the  throne,  and  tuito 
the  Lamb  for  ever  and  ever. 

14  And  the  four  beasts  said.  Amen.  And  the 
four  and  twenty  elders  fell  down  and  worshipped 
him  that  liveth  for  ever  and  ever. 


4  And  I  wept  much,  because  no  one  was 
found  worthy  to  open  the  book,  or  to  look 

5  thereon :  and  one  of  the  elders  saith  unto 
me.  Weep  not:  behold,  the  Lion  that  is 
of  the  tribe  of  Judah,  the  Root  of  David, 
hath  overcome,  to  open  the  book  and  the 

6  seven  seals  tliereof.  And  I  saw  in  tlie 
midst  of  the  throne  and  of  the  four  living 
creatures,  and  in  the  midst  of  the  elders, 
a  Lamb  standing,  as  though  it  had  been 
slain,  having  seven  horns,  and  seven  eyes, 
which  are  the  ^  seven  Si:)irits  of  God,  sent 

7  forth  into  all  the  earth.  And  he  came, 
and  he  -  taketh  it  out  of  the  right  hand  of 

8  him  that  sat  on  the  throne.  And  wlien 
he  had  taken  the  book,  the  four  living 
creatures  and  the  four  and  twenty  elders 
fell  down  before  the  Lamb,  having  each 
one  a  harp,  and  golden  bowls  full  of  in- 
cense, which  are  the  prayers  of  the  saints. 

9  And  they  sing  a  new  song,  saying,  Wortliy 
art  thou  to  take  the  book,  and  to  open  the 
seals  thereof:  for  thou  wast  slain,  and 
didst  purchase  unto  God  with  thy  blood 
meu  of  every  tribe,  and  tongue,  and  peo- 

10  pie,  and  nation,  and  madest  them  to  be 
unto  our  God  a  kingdom  and  priests;  and 

11  they  reign  upon  the  earth.  And  I  saw, 
and  I  heard  a  voice  of  many  angels  round 
about  the  throne  and  the  living  creatures 
and  the  elders;  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and 

12  thousands  of  thousands;  saying  with  a 
great  voice.  Worthy  is  the  Lamb  that 
hath  been  slain  to  receive  the  power,  and 
riches,  and  wisdom,  and  might,  and  hon- 

1.3  our,  and  glory,  and  blessing.  And  every 
created  thing  which  is  in  the  heaven,  and 
on  the  earth,  and  under  the  earth,  and  on 
the  sea,  and  all  things  that  are  in  them, 
heard  I  saying.  Unto  him  that  sitteth  on 
the  throne,  and  unto  the  Lamb,  be  the 
blessing,  and  the  honour,  and  the  glory, 
and   the   dominion,  ^for   ever  and   ever. 

14  And  the  four  living  creatures  said.  Amen. 
And  the  elders  fell  down  and  worshipped. 


1  Some  ancient  authorities  omit  seven.     -  Or.  hath  taken.    '  Gtr.  unto  the  ages  of  the  ages. 

5.  A  Lion  is  promised.  A  Lamb  appears.  80  Israel  expected  a  great  man  in  the  world's  estimate,  — a  man  who 
would  create  great  disturbance  in  the  earth  by  his  wars  and  conquests.  But  there  came  a  carpenter's  son,  who  was 
put  to  death.  The  Root  of  David  means  "  of  the  root  of  David  "  (compare  Isa.  11 :  1,  10),  a  familiar  Hebraism 
(see  chap.  22  :  16). 

6.  As  though  it  had  been  slain.  With  the  marks  of  its  slaughter,  perhaps  the  wound  and  blood.  Seven 
horns.     Redemptive  power.     Seven  eyes.     The  redemptive  spirit. 

8.  Harp.  Praise.  Bowls.  Prayer.  Incense.  Christ's  merits.  The  bowls  are  the  prayers  of  the  saiuts 
(compare  chap.  8  :  .3).     The  incense  is  added  to  the  prayers  of  the  saints. 

9.  Didst  purchase.  The  Old  Version  rightly  has,  "  didst  purchase  us."  The  omission  of  "  us  "  is  in  the  face 
of  the  Sinaitic,  Vatican,  and  Porfirian  Codices.  The  change  to  "them"  in  the  next  verse  is  easily  explained.  The 
use  of  the  words  "  tribe  "  and  "  tongue  "  and  "  people  "  and ,"  nation  "  leads  to  a  change  of  pronoun. 

11.  The  number  here  is  "  myriads  of  myriads,  and  thousands  of  thousands,"  100,U00,000+ ;  i.e.,  a  vast,  innumer- 
able throng. 


The  opening  of  tlie  seals  in  order, 


REVELATIOX,    VI. 


and  what 


thereupon. 


CHAPTER    VI. 

1.  The  opening  of  the  seals  in  order,  and  what  followed  thereupon,  containing  a  prophecy  to  the  end  of  the  world. 


1  And  I  saw  when  the  Lamb  opened  one  of  the 
seals,  and  I  heard,  as,  it  were  the  noise  of  thunder, 
one  of  the  four  beasts  saying.  Come  and  see. 

2  And  I  saw,  and  behold  a  white  horse:  and  he 
that  sat  on  him  had  a  bow;  and  a  crown  was  given 
unto  him:  and  he  went  forth  conquering,  and  to 
conquer. 

3  And  when  he  had  opened  the  second  seal,  I 
heard  the  second  beast  say,  Come  and  see. 

4  And  there  went  out  another  horse  that  was 
red:  and  power  was  given  to  him  that  sat  thereon 
to  take  peace  from  the  earth,  and  that  they  should 
kill  one  another:  and  there  was  given  unto  him  a 
great  sword. 

5  And  when  he  had  opened  the  third  seal,  I 
heard  the  third  beast  say.  Come  and  see.  And 
I  beheld,  and  lo  a  black  horse;  and  he  that  sat  on 
him  had  a  pair  of  balances  in  his  hand. 

6  And  I  heard  a  voice  in  the  midst  of  the  four 
beasts  say,  A  measure  of  wheat  for  a  penny,  and 
three  measures  of  barley  for  a  penny,  and  see  thou 
hurt  not  the  oil  and  the  wine. 

7  And  when  he  had  opened  the  fourth  seal,  I 
heard  the  voice  of  the  fourth  beast  say,  Come  and 
see. 

8  And  I  looked,  and  behold  a  pale  horse:  and 
his  name  that  sat  on  him  was  Death,  and  Hell 
followed  with  him.  And  power  was  given  unto 
them  over  the  fourth  part  of  the  earl;h,  to  kill 
with  sword,  and  with  hunger,  and  with  death,  and 
with  the  beasts  of  the  earth. 


1  And  I  saw  when  the  Lamb  opened  one 
of  the  seven  seals,  and  I  heard  one  of 
the  four  living  creatures  saying  as  with  a 

2  voice  of  thunder,  Come.i  ^^j  j  gj^^^^ 
and  behold,  a  white  horse,  and  he  that 
sat  thereon  had  a  bow;  and  there  was 
given  unto  him  a  crown:  and  he  came 
forth  conquering,  and  to  conquer. 

3  And  when  he  opened  the  second  seal,  I 
heard  the  second   living  creature  saying, 

4  Come.i  And  another  horse  came  forth,  a 
red  horse:  and  to  him  that  sat  thereon  it 
was  given  to  take  -  peace  from  the  earth, 
and  that  they  should  slay  one  another:  and 
there  was  given  unto  him  a  great  sword. 

5  And  when  he  opened  the  third  seal,  I 
heard  the  third  living  creature  saying, 
Come.i  And  I  saw,  and  behold,  a  black 
horse;    and   he    that    sat   thereon  had  a 

6  balance  in  his  hand.  And  I  heard  as  it 
were  a  voice  in  the  midst  of  the  four  liv- 
ing creatures  saying,  A  ^  measure  of  wheat 
for  a  *  penny,  and  three  measures  of  bar- 
ley for  a  •*  penny;  and  the  oil  and  the  wine 
hurt  thou  not. 

7  And  when  he  opened  the  fourth  seal,  I 
heard  the  voice  of  the  fourth  living  crea- 

8  ture  saying,  Come.^  And  I  saw,  and 
behold,  a  pale  horse :  and  he  that  sat  upon 
him,  his  name  was  Death ;  and  Hades  fol- 
lowed with  him.  And  there  was  given 
unto  them  authority  over  the  fourth  part 
of  the  earth,  to  kill  with  sword,  and  with 


Some  ancient  authorities  add  loid  see.    ^  Some  ancient  authorities  read  the  peace  of  the  earth. 
small  measure.    ■•  See  marginal  note  on  Matt.  IS  :  28. 


IV.    THE   SEVEN   SEALS. 

The  First  Seal.  —  l.  The  four  living  creatures  mark  the  first  four  seals  as  peculiar,  by  calling  the  seer  to  behold 
the  contemporaneous  sign.  We  have  seen  that  the  first  four  periods  trace  the  progress  of  the  evil  in  the  Church  to 
its  greatest  magnitude.     The  first  four  seals  are  therefore  closely  allied. 

2.  And  I  saw.  Not  in  the  book,  but  before  the  eye,  contemporaneously  with  the  breaking  of  the  seal,  denoting 
the  first  period.  The  white  horse  is  an  emblem  of  prosperous  times,  times  of  spiritual  purity.  Christ  is  on  the 
horse,  fighting  and  conquering.     The  first  period  of  the  Church  was  that  of  success. 

The  Second  Sea!.  —  4.  The  red  horse  marks  a  bloody  period.  Christ  on  the  horse,  recognized  as  the  Church's 
guide  (according  to  his  promise,  Matt.  10  :  34),  brings  the  sword.  In  the  first  period,  the  gospel  conquered  the  hearts 
of  men.     In  the  second,  this  rapid  conquest  excited  human  jealousies  and  enmities,  and  brought  bloodshed. 

The  Third  Seal.  —.5.  The  black  horse  denotes  famine.  He  upon  the  horse  shows,  by  the  balance  and  the  high 
price  of  food,  that  the  famine  exists.  It  is  the  famine  of  the  Word  (Amos  8: 11).  Under  the  growing  worldlineas 
and  formality  of  the  imperial  Church,  the  word  of  God  was  neglected. 

6.  A  measure  of  wheat  for  a  penny.  Literally,  "  a  choenix  of  wheat  for  a  denarius  ;  "  that  ia,  about  a 
quart  of  wheat  for  seventeen  cents.  The  denarius  was  an  ordinary  day's  wages  of  the  laborer;  so,  in  the  case  pre- 
sented, the  laborer's  entire  wages  are  used  to  buy  a  quart  of  wheat  daily,  which  is  not  a  quarter  of  a  day's  supply  for 
one  man.  Yet  this  must  suffice  for  him  and  his  family.  The  barley,  which  is  a  cheaper  grain,  because  a  more  certain 
crop,  is  sold  at  three  quarts  for  a  day's  wages.  The  oil  and  the  wine  hurt  thou  not.  There  are  precious 
experiences  in  the  higher  life  of  God's  saints,  which  are  preserved  amid  the  general  spiritual  destitution  of  the 
Church.  The  Church  at  large  may  find  very  little  wheat  and  barley  of  God's  truth  for  its  spiritual  nourishment;  but 
the  oil  and  wine  of  spiritual  comfort  and  joy,  which  the  devoted  ones  possess,  cannot  be  harmed. 

The  Fourth  Sea(.  —  S.  The  pale  horse  represents  the  livid,  death-like  character  of  the  mediaeval  period  of  _the 
Church's  history.  Christ  no  longer  sits  on  the  horse.  He  is  not  recognized  as  the  Church's  guide.  A  man  has  taken 
Christ's  place.  He  is  called  Christ's  vicegerent,  but  usurps  Christ's  title  and  work.  He  is  Antichrist  (i.e.,  one  of 
the  many  forms  of  the  general  antichrist).  He  is  (spiritually)  "  Death,"  as  Christ  is  "  Life."  Hades;  i.e.,  the 
unseen  powers  opposed  to  the  truth  in  the  service  of  this  "  Death."  The  lies  of  masses,  penance,  purgatory, 
absolution,  indulgence,  etc.,  help  form  this  troop  of  Hades.  Over  the  fourth  part  of  the  earth.  That  is,  a 
fourth  part  for  each  form  of  destruction,  the  sword,  famine,  death  (pestilence),  and  beasts.  Figurative  language 
for  a  general  deadly  influence  overthe  whole  Roman-empire  area  (i.e.,  Europe),  with  every  form  of  spiritual  jioison. 

The  Fifth  Seat.— 9.  The  li\ing  creatures  no  longer  call.  The  horses  disappear.  The  first  four  seals  were 
homogeneous.  They  represented  the  growth  of  evil  in  the  Church,  to  its  consummation.  Now  we  have  a  different 
series  of  three.     The  martyrs  of  preceding  ages  under  Christ's  shelter  (underneath  the  altar)  are  seen. 

672 


An  angel  sealeth  the  servants 


REVELATIOX,    VII. 


of  G-od  in  their  foreheads. 


9  And  when  he  head  opened  the  fifth  seal,  I  saw 
under  the  altar  the  souls  of  them  that  were  slain 
for  the  word  of  God,  and  for  the  testimony  which 
they  held : 

10  And  they  cried  with  a  loud  voice,  saying. 
How  long,  O  Lord,  holy  and  true,  dost  thou  not 
judge  and  avenge  our  blood  on  them  that  dwell  on 
the  earth  ? 

1 1  And  white  robes  were  given  unto  every  one  of 
them;  and  it  was  said  unto  tlieiu,  that  they  sliould 
rest  yet  for  a  little  season,  until  their  fellowser- 
vants  also  and  their  brethren,  that  should  be  killed 
as  they  were,  should  be  fulfilled. 

12  And  I  beheld  when  he  had  opened  the  sixth 
seal,  and,  lo,  there  was  a  great  earthquake;  and  tlie 
sun  became  black  as  sackcloth  of  hair,  and  the 
moon  became  as  blood ; 

1.3  And  the  stars  of  heaven  fell  unto  the  earth, 
even  as  a  fig  tree  casteth  her  untimely  figs,  when 
she  is  shaken  of  a  mighty  wind. 

14  And  the  heaven  departed  as  a  scroll  when  it 
is  rolled  together;  and  every  mountain  and  island 
were  moved  out  of  their  places. 

1.5  And  the  kings  of  the  earth,  and  the  great 
men,  and  the  rich  men,  and  the  chief  captains, 
and  tlie  mighty  men,  and  every  bondman,  and 
every  free  man,  hid  themselves  in  the  dens  and  in 
the  rocks  of  the  mountains; 

16  And  said  to  the  mountains  and  rocks.  Fall  on 
us,  and  hide  us  from  the  face  of  him  that  sitteth 
on  the  throne,  and  from  the  wrath  of  the  Lamb : 

17  For  the  great  day  of  his  wrath  is  come;  and 
who  shall  be  able  to  stand  ? 


famine,  and  with  ^  death,  and  by  the  wild 
beasts  of  the  earth. 
9  And  when  he  opened  the  fifth  seal,  I 
saw  underneath  the  altar  the  souls  of  them 
that  had  been  slain  for  the  word  of  God, 
and  for  the  testimony  which  they  held : 

10  and  they  cried  with  a  great  voice,  say- 
ing. How  long,  O  Master,  the  holy  and 
true,  dost  thou  not  judge  and  avenge  our 
blood  on  them  that  dwell  on  the  earth  ? 

11  And  there  -was  given  them  to  each  one  a 
white  robe;  and  it  was  said  unto  them, 
that  they  should  rest  yet  for  a  little  time, 
until  their  fellow-servants  also  and  their 
brethren,  which  should  be  killed  even  as 
they  were,  should  "^  be  fulfilled. 

12  And  I  saw  when  he  opened  the  sixth 
seal,  and  there  was  a  great  earthquake; 
and  the  sun  became  black  as  sackcloth 
of   hair,  and  the  whole  moon  became  as 

13  blood  ;  and  the  stars  of  the  heaven  fell 
unto  the  earth,  as  a  fig  tree  casteth  her 
unripe  figs,  when  she  is  shaken  of  a  great 

14  wind.  And  the  heaven  was  removed  as  a 
scroll  when  it  is  rolled  up;  and  eveiy 
mountain  and  island  were  moved  out  of 

15  their  places.  And  the  kings  of  the  earth, 
and  the  princes,  and  the  ^  chief  captains, 
and  the  rich,  and  the  strong,  and  every 
bondman  and  freeman,  hid  themselves  in 
the  caves  and  in  the  rocks  of  the  moun- 

16  tains  ;  and  they  say  to  the  mountains  and 
to  the  rocks.  Fall  on  us,  and  hide  us  from 
the  face  of  him  that  sitteth  on  the  throne, 

17  and  from  the  wrath  of  the  Lamb :  for  the 
great  day  of  their  wrath  is  come;  and 
■who  is  able  to  stand  ? 


1  Or, pestilence.    -  Some  aucient  authorities  read  have  ful/ihed  their  course.    ^  Or,  military  tribunes.    Gr.  chiliarchs. 

10.  They  ask  why  the  punishment  of  the  Church's  oppressors  does  not  arrive. 

11,  In  their  purity  and  spiritual  prosperity  they  are  to  wait  for  only  a  little  time,  till  their  number  be  increased. 
This  indicates  the  present  period  of  the  Church,  which  is  a  period  between  Antichrist's  triumph  and  Antichrist's 
destruction. 

The  Si.rth  Seal.  — 12.  The  destruction  comes  in  this  seal.  It  is  the  opening  of  the  Millennium.  The  earthquake 
denotes  a  complete  revolution  in  civil  affairs.     The  sun,  moon,  and  stars  are  the  governing  powers  of  the  Church. 

14.  The  heaven  is  the  Church.     The  mountains  and  islands  are  the  strong  and  independent  institutions  of  men. 

1.5-17.  Universal  fear  among  the  godless.  This  beginning  of  the  period  of  the  Church's  prosperity  is  marked 
by  terrible  convulsions,  and  the  utter  overthrow  of  the  false  church.    It  is  a  rehearsal  of  the  final  judgment. 


CHAPTER    VII. 


An  angel  sealeth  the  servants  of  God  in  their  foreheads.  4,  The  nnmber  of  them  that  were  sealed :  of  the 
tribes  of  Israel  a  certain  nnmber.  9,  Of  all  other  nations  an  innumerable  mnltitude,  which  stand  before 
the  throne,  clad  in  white  robes,  and  palms  in  their  hands.  14.  Their  robes  were  washed  in  the  blood  of  the 
Lamb. 


1  Axr>  after  these  things  I  saw  four  angels 
standing  on  the  four  corners  of  the  earth,  holding 
the  fois-  winds  of  the  earth,  that  the  wind  shoidd 
not  blow  on  the  earth,  nor  on  the  sea,  nor  on  any 
tree. 

2  And  I  saw  another  angel  ascending  from  the 
east,  having  the  seal  of  the  living  God:  and  he 
cried  with  a  loud  voice  to  the  four  angels,  to  whom 
it  was  given  to  hurt  the  earth  and  the  sea, 

3  Saying,  Hurt  not  the  earth,  neither  the  sea, 
nor  the  trees,  till  we  have  sealed  the  servants  of 
our  God  in  their  foreheads. 


1  Aftkr  this  I  saw  four  angels  standing 
at  the  four  corners  of  the  earth,  holding 
the  four  winds  of  the  earth,  that  no  wind 
should  blow  on  the  earth,  or  on  the  sea, 

2  or  upon  any  tree.  And  I  saw  another 
angel  ascend  from  the  smirising,  having 
the  seal  of  the  living  God:  and  he  cried 
with  a  great  voice  to  the  four  angels,  to 
whom  it  was  given  to  hurt  the  earth  and 

3  the  sea,  saying.  Hurt  not  the  earth,  neither 
the  sea,  nor  the  trees,  till  we  shall  have 
sealed  the  servants  of  our  God  on  their 


1.  The  events  belonging  to  the  opening  of  the  sixth  seal  are  continued,  —  the  happy  features  of  the  millennial 
day.    The  first  verse  describes  the  preservation  of  the  Church  from  all  blasts  of  adversity. 

3,  3.  IS^o  evil  shall  attack  the  earth  and  sea  (i.e.,  the  world  where  the  Church  is  sited,  and  the  nations  at  large) 

573 


The  number  of  tliem 


REVELATIOX,    VII. 


that  were  sealed, 


4  And  I  heard  the  numher  of  them  which  were 
sealed:  ait<J  there  were  sealed  an  hundred  and  forty 
and  four  thousand  of  all  the  tribes  of  the  children 
of  Israel. 

r>  Of  the  tribe  of  Juda  were  sealed  twelve  thou- 
sand. Of  the  tribe  of  Keuben  were  sealed  twelve 
thousand.  Of  the  tribe  of  Gad  were  sealed  twelve 
thousand. 

6  Of  the  tribe  of  Aser  ivere  sealed  twelve  thou- 
sand. Of  the  tribe  of  Nepthalini  were  sealed 
twelve  thousand.  Of  the  tribe  of  Manasses  were 
sealed  twelve  thousand. 

7  Of  the  tribe  of  Simeon  were  sealed  twelve 
thousand.  Of  the  tribe  of  Levi  were  sealed 
twelve  thousand.  Of  the  tribe  of  Issachar  were 
sealed  twelve  thousand. 

8  Of  the  tribe  of  Zabulon  were  sealed  twelve 
thousand.  Of  the  tribe  of  Joseph  loere  sealed 
twelve  thousand.  Of  the  tribe  of  Benjamin  were 
sealed  twelve  thousand. 

9  After  this  I  beheld,  and,  lo,  a  great  nmltitude, 
which  no  man  could  number,  of  all  nations,  and 
kindreds,  and  people,  and  tongues,  stood  before 
the  throne,  and  before  the  Lamb,  clothed  with 
white  robes,  and  palms  in  their  hands; 

10  And  cried  with  a  loud  voice,  saying,  Salva- 
tion to  our  Gotl  which  sitteth  upon  the  throne, 
and  unlo  the  Lamb. 

11  And  all  the  angels  stood  round  about  the 
throne,  and  ahout  the  elders  and  the  four  beasts, 
and  fell  before  the  throne  on  their  faces,  and  wor- 
shipped God, 

12  Saying,  Amen :  Blessing,  and  glory,  and  wis- 
dom, and  thanksgiving,  and  honour,  and  power, 
and  might,  he  unto  our  God  for  ever  and  ever. 
Amen. 

13  And  one  of  the  elders  answered,  saying 
unto  me.  What  are  these  which  are  arrayed  in 
white  robes  ?  and  whence  came  they  ? 

14  And  I  said  unto  him.  Sir,  thou  knowest. 
And  he  said  to  me.  These  are  they  which  came  out 
of  great  tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb. 

1.5  Therefore  are  they  before  the  throne  of  God, 
and  serve  him  day  ancl  night  in  his  temple:  and 
he  that  sitteth  on  the  throne  shall  dwell  among 
thera. 

16  They  shall  hunger  no  more,  neither  thirst 
any  more;  neither  shall  the  sun  light  on  them,  nor 
any  heat. 

17  For  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  feed  them,  and  shall  lead  them  unto 
living  fountains  of  waters:  and  God  shall  wipe 
away  all  tears  from  their  eyes. 


4  foreheads.  And  I  heard  the  number  of 
them  which  were  sealed,  a  hundred  and 
forty  and  four  thousand,  sealed  out  of 
every  tribe  of  the  children  of  Israel. 

5  Of  the  tribe  of  .Judali  were  sealed  twelve 

thousand : 
Of  the  tribe  of  Reuben  twelve  thousand: 
Of  the  tribe  of  Gad  twelve  thousand  : 

6  Of  the  tribe  of  Asher  twelve  thousand: 
Of  the  tribe  of  Naphtali  twelve  thou- 
sand: 

Of  the  tribe  of  Manasseh  twelve  thou- 
sand : 

7  Of  the  tribe  of  Simeon  twelve  thousand : 
Of  the  tribe  of  Levi  twelve  thousand: 
Of  the  tribe  of  Issachar  twelve  thousand : 

8  Of  the  tribe  of  Zebulun  twelve  thousand : 
Of  the  tribe  of  .Joseph  twelve  thousand : 
Of  the  tribe  of   Benjamin  were  sealed 

twelve  thousand. 

9  After  these  things  I  saw,  and  behold,  a 
great  multitude,  which  no  man  could 
number,  out  of  every  nation,  and  of  all 
tribes  and  peoples  and  tongues,  standing 
before  the  throne  and  before  the  Lamb, 
arrayed  in  white  robes,  and  palms  in  their 

10  hands;  and  they  cry  with  a  great  voice, 
saying.  Salvation  unto  our  God  which 
sitteth  on  the  throne,  and  unto  the  Lamb. 

11  And  all  the  angels  were  standing  round 
about  the  throne,  and  about  the  elders 
and  the  four  living  creatures;  and  they 
fell  before  the  throne  on  their  faces,  and 

12  worshii)ped  God,  saying.  Amen:  Hiless- 
ing,  and  glory,  and  wisdom,  and  thanks- 
giving, and  honour,  and  power,  and  might, 
be   unto   our   God   ^for    ever   and    ever. 

13  Amen.  And  one  of  the  elders  answered, 
saying  unto  me.  These  which  are  arrayed 
in   the  white   robes,  who   are  they,  and 

14  whence  came  they  ?  And  I  ^  say  unto 
him,  My  lord,  thou  knowest.  And  he 
said  to  me.  These  are  they  which  come 
out  of  the  great  tribulation,  and  they 
washed  their  robes,  and  made  them  white 

15  in  the  blood  of  the  Lamb.  Therefore  are 
they  before  the  throne  of  God ;  and  they 
serve  him  day  and  night  in  his  temi)le: 
and  he  that  sitteth  on  the  throne  shall 

16  spread  his  tabernacle  over  them.  They 
shall  hunger  no  more,  neither  thirst  any 
more;   neither  shall  the  sun  strike  upon 

17  them,  nor  any  heat:  for  the  Land)  which 
is  in  the  midst  of  tlie  throne  shall  be  their 
shepherd,  and  shall  guide  them  unto  foun- 
tains of  waters  of  life:  and  God  shall  wipe 
away  every  tear  from  their  eyes. 


Gr.  The  blex 


tng, 


and  the  ( 


etc.    -  Gr.  unto  the  ages  of  the  ages.    '  Gr.  have  said. 


uutil  all  God's  people  are  gifted  with  the  seal  of  the  Holy  Spirit.    During  the  millenuial  period,  this  sealing  Is 
experienced. 

4.  The  one  hundred  and  forty-four  thousand  is  the  indefinitely  large  number  of  the  redeemed,  12  x  12  x  1,000. 
The  square  of  12  represents  the  redemption  complete  (ou  man's  side),  and  the  thousand  expresses  the  indefinite 
number.  The  twelve  tribes  represent  all  peoples  who  are  the  children  of  faith,  God's  chosen  people.  The  ninth 
verse  really  interprets  the  figure  of  the  tribes. 

«.  Manasseh.  Probably  a  very  early  error  for  Dan,  the  transcriber  taking  Dan  for  Man.,  the  abbreviation  of 
Mananseh.  For  (1)  otherwise  Dan  is  not  mentioned;  (2)  Manasseh  in  included  under  "Joseph"  in  verse  8;  (3)  Dan 
has  here  his  proper  place  with  Naphtali. 

9.  The  one  hundred  and  forty-four  thousand  are  now  seen  in  their  final  exaltation,  when  the  Millennium  has 
blossomed  into  heaven.  They  are  described  in  a  different  way  from  the  earthly  way  (of  tribes  of  Israel).  The 
palms  declare  the  final  victory,  and  those  that  bear  them  ascribe  their  full  salvation  to  God  and  the  I.amb. 

14.  The  preat  tribulation.  The  definite  article  seems  to  mark  the  tribulation  as  distinct  from  ordinary  tribu- 
lations,  oven  though  they  be  great.  It  may  refer  to  the  tribulation  described  in  chap.  6:12-17,  which  preceded  the 
millennial  day.    Or  It  may  refer  to  the  earthly  life  in  general  as  the  great  tribulation,  as  heaven  is  the  great  reward. 

574 


Four  angels  sound  their  trumpets, 


REVELATION,    VIIL 


and  great  plagues  follow. 


CHAPTER    VIII. 


1.  At  the  opening  of  the  seventh  seal,  2.  seven  angels  had  seven  trumpets  given  them.  6.  Four  of  them  sound 
their  trumpets,  and  great  plagues  follow.  3.  Another  angel  putteth  incense  to  the  prayers  of  the  saints 
on  the  golden  altar. 


1  AxD  when  he  had  opened  the  seventh  seal, 
there  was  silence  in  heaven  about  the  space  of 
half  an  hour. 

2  And  I  saw  the  seven  angels  which  stood  before 
God;  and  to  them  were  given  seven  trumpets. 

3  And  another  angel  came  and  stood  at  the 
altar,  having  a  golden  censer;  and  there  was  given 
unto  him  much  incense,  that  he  should  offer  it 
with  the  prayers  of  all  saints  upon  the  golden  altar 
which  was  before  the  throne. 

4  And  the  smoke  of  the  incense,  ivhich  came 
with  the  prayers  of  the  saints,  ascended  up  before 
God  out  of  the  angel's  hand. 

5  And  the  angel  took  the  censer,  and  filled  it 
with  fire  of  the  altar,  and  cast  it  into  the  earth: 
and  there  were  voices,  and  thmaderings,  and  light- 
nings, and  an  earthquake. 

6  And  the  seven  angels  which  had  the  seven 
trumpets  prepared  themselves  to  sound. 

7  The  first  angel  somided,  and  there  followed 
hail  and  fire  mingled  with  blood,  and  they  were 
cast  upon  the  earth:  and  the  third  part  of  trees 
was  burnt  up,  and  all  green  grass  was  burnt  up. 

8  And  the  second  angel  sounded,  and  as  it  were 
a  great  mountain  burning  with  fire  was  cast  into 
the  sea:  and  the  third  part  of  the  sea  became 
blood ; 

9  And  the  third  part  of  the  creatures  which 
were  in  the  sea,  and  had  life,  died;  and  the  third 
part  of  the  ships  were  destroyed. 

10  And  the  third  angel  sounded,  and  there  fell 
a  great  star  from  heaven,  burning  as  it  were  a 
lamp,  and  it  fell  upon  the  third  part  of  the  rivers, 
and  ujion  the  fountains  of  waters; 

11  And  the  name  of  the  star  is  called  Worm- 
wood: and  the  third  part  of  the  waters  became 
wormv/ood;  and  many  men  died  of  the  waters, 
because  they  were  made  bitter. 


1  And  when  he  opened  the  seventh  seal, 
there  followed  a  silence  in  heaven  about 

2  the  space  of  half  an  hour.  And  I  saw  the 
seven  angels  which  stand  before  God ;  and 
there  were  given  unto  them  seven  trum- 
pets. 

3  And  another  angel  came  and  stood 
^over  the  altar,  having  a  golden  censer; 
and  there  Mas  given  mito  him  much  in- 
cense, that  he  should  ^add  it  unto  the 
prayers  of  all  the  saints  upon  the  golden 

4  altar  which  was  before  the  throne*  And 
the  smoke  of  the  incense,  ^  ^yitii  tlie 
prayers  of  the  saints,  went  up  before  God 

5  out  of  the  angel's  hand.  And  the  angel 
*taketh  the  censer;  and  he  filled  it  with 
the  fire  of  the  altar,  and  cast  it  ^  upon  the 
earth:  and  there  followed  thunders,  and 
voices,  and  lightnings,  and  an  earthquake. 

6  And  the  seven  angels  which  had  the 
seven  triunpets  prepared  themselves  to 
sound, 

7  And  the  first  sounded,  and  there  fol- 
lowed hail  and  fire,  mingled  with  blood, 
and  they  were  cast  ^  upon  the  earth :  and 
the  third  part  of  the  earth  was  burnt  up, 
and  the  third  part  of  the  trees  was  bm-nt 
up,  and  all  green  grass  was  burnt  up. 

8  And  the  second  angel  sounded,  and  as 
it  were  a  great  mountain  burning  with  fire 
Avas  cast  into  the  sea:  and  thelhird  part 

9  of  the  sea  became  blood ;  and  there  died 
the  third  part  of  the  creatm-es  which  \A-ere 
in  the  sea,  even  they  that  had  life;  and 
the  third  part  of  the  ships  was  destroyed. 

10  And  the  third  angel  sounded,  and  there 
fell  from  heaven  a  great  star,  burning  as 
a  torch,  and  it  fell  upon  the  third  part  of 
the  rivers,  and  upon  the  fountains  of  the 

11  waters ;  and  the  name  of  the  star  is  called 
Wormwood:  and  the  third  part  of  the 
waters  became  Avormwood;  and  many 
men  died  of  the  waters,  because  they  were 
made  bitter. 

12  And  the  fourth  angel  sounded,  and  the 
third  part  of  the  sun  was  smitten,  and  the 


Or,  at.    2  Gr.  give.    ^  Or,  for.    *  Gr.  hath  taken,    s  Or,  into. 


The  Seventh  Seal.  —  1.  The  silence  which  ensues  shows  us  that  the  prophet  saw  nothing  in  connection  with  the 
seventh  seal.  It  would  have  represented  the  final  apostasy,  and  perhaps,  therefore,  was  withheld;  the  glory  of  the 
saints  having  been  just  described. 

V.    INTRODUCTION-  TO  THE  SEVEN  TRUMPETS. 

2.  The  seven  angels.  God's  active  agencies  in  the  work  of  redemption,  conformed  in  number  to  the  seven 
periods.     Trumpets.     To  announce  important  crises. 

3.  Golden  censer.  The  prayer  of  God's  people.  Incense.  Christ's  merits.  Golden  altar.  Communion 
with  God. 

4.  The  smoke  of  the  incense.    Effect  of  Christ's  merits  in  our  behalf. 

5.  Fire  of  the  altar.  God's  holy  wrath.  Upon  the  earth.  The  Roman  Empire  or  its  site.  Prayer  is  the 
power  which  brings  about  God's  judgments  in  the  earth. 

VI.    THE  SEVEN  TRUMPETS. 
First  Tnimpet.  —  T.  A  visitation  upon  the  Roman  Empire  ("upon  the  earth"),  by  which  the  empire  and  its 
institutions  ("  trees  "  and  "  grass  ")  are  injured.    This  marks  the  advent  of  Christianity,  and  its  effect  upon  the  impe- 
rial pagan  Institutions. 

Second  Tn/mpet.  —  S.  The  great  mountain  of  the  Pagan  Empire  Is  flung  upon  the  surrounding  nations  ("the 
•ea"),  and  the  nations  are  shaken  out  of  their  old  life. 

Third  Trumpet.  — 10.  The  ecclesiastical  offices  ("  a  great  star")  become  secularized  ("  fell  from  heaven  "),  and 
poison  the  refreshing  gospel  and  its  \ivifylug  streams.    WormAVood  is  the  approprate  name  of  this  secularity. 

575 


At  the  sounding  of  the  fifth  angel, 


REYELATTOX,    IX. 


a  star  falleth  from  heaven. 


12  And  the  fourth  angel  sotmded,  and  the  third 
part  of  the  sun  was  smitten,  and  the  third  part  of 
the  moon,  and  the  third  jjait  of  the  stars;  so  as 
the  third  part  of  them  was  darkened,  and  the  day 
shone  not  for  a  third  part  of  it,  and  the  night  like- 
wise. 

13  And  I  beheld,  and  heard  an  angel  flying 
through  the  midst  of  heaven,  saying  with  a  loud 
voice.  Woe,  woe,  woe,  to  the  inhabiters  of  the 
earth  by  reason  of  the  other  voices  of  the  trumpet 
of  the  three  angels,  which  are  yet  to  soimd ! 


third  part  of  the  moon,  and  the  third  part 
of  the  stars;  that  tlie  third  part  of  them 
should  be  darkened,  and  the  day  should 
not  shine  for  the  third  part  of  it,  and  the 
night  in  like  manner. 
1.3  And  I  saw,  and  I  heard  ^  an  eagle,  fly- 
ing in  mid  heaven,  saying  with  a  great 
voice,  Woe,  woe,  woe,  for  them  that  dwell 
on  the  earth,  by  reason  of  the  other  voices 
of  the  trumpet  of  the  three  angels,  who 
are  yet  to  sound. 


1  &r.  one  eagle. 


Fourth  Trumpet.  — 13.  Sun,  moon,  and  stare  represent  the  various  grades  of  ecclesiastical  rulers.  These  were 
to  be  so  smitten  that  the  gospel  light  would  be  scant.  Third  part.  This  phrase,  used  in  each  of  the  four  trumpets, 
means  such  a  part  as  God  saw  fit  to  touch  in  his  redemptive  work.  The  numbers  as  fractious  have  the  same  sym- 
bolic power  as  thej*  have  as  integers. 

13.  All  eajjle.  Emblematic  of  God's  view  of  earthly  things  from  the  heavenly  position.  Woe,  woe,  fvoe. 
The  three  remaining  trumpets  were  to  introduce  worse  woes  than  the  first  four. 


CHAPTER    IX. 


1.  At  the  sounding  of  the  fifth  angel,  a  star  falleth  from  heaven,  to  whom  is  given  the  key  of  the  bottomless  pit. 
2.  He  openeth  the  pit,  and  there  come  forth  locusts  like  scorpions.  12.  The  first  woe  past.  13.  The  sixth 
trumpet  sonndeth.     14,  Four  angels  are  let  loose,  that  were  hound, 


1  And  the  fifth  angel  sounded,  and  I  saw  a  star 
fall  from  heaven  unto  the  earth :  and  to  him  was 
given  the  key  of  the  bottomless  pit. 

2  And  he  opened  the  bottomless  pit;  and  there 
arose  a  smoke  out  of  the  pit,  as  the  smoke  of  a 
great  furnace;  and  the  sun  and  the  air  were  dark- 
ened by  reason  of  the  smoke  of  the  pit. 

3  And  there  came  out  of  the  smoke  locusts  upon 
the  earth:  and  unto  them  was  given  power,  as 
the  scorpions  of  the  earth  have  power. 

4  And  it  was  commanded  them  that  they  should 
not  hurt  the  grass  of  the  earth,  neither  any  green 
thing,  neither  any  tree;  but  only  those  men  which 
have  not  the  seal  of  God  in  their  foreheads. 

5  And  to  them  it  was  given  that  they  should 
not  kill  them,  but  that  they  should  be  tormentetl 
five  months:  and  their  torment  wan  as  the  tor- 
ment of  a  scorpion,  when  he  striketh  a  man. 

6  And  in  those  days  shall  men  seek  death,  and 
shall  not  find  it;  and  shall  desire  to  die,  and  death 
shall  flee  from  them. 

7  And  the  shapes  of  the  loctists  were  like  unto 
horses  prepared  unto  battle;  and  on  their  heads 
were  as  it  vvei-e  crowns  like  gold,  and  their  faces 
were  as  the  faces  of  men. 


1  And  the  fifth  angel  sounded,  and  I  saw 
a  star  from  heaven  fallen  luito  the  earth: 
and  there  was  given  to  him  the  key  of  the 

2  pit  of  the  abyss.  And  he  opened  the  pit 
of  the  abyss;  and  there  went  up  a  smoke 
out  of  the  pit,  as  the  smoke  of  a  great 
furnace;  and  the  sun  and  the  air  were 
darkened  by  reason  of  the  smoke  of  the 

3  pit.  And  out  of  the  smoke  came  forth 
locusts  upon  the  earth;  and  power  was 
given  them,  as  the  scorpions  of  the  earth 

4  have  power.  And  it  was  said  unto  them 
that  they  should  not  hint  the  grass  of  the 
earth,  neither  any  green  thing,  neither 
any  tree,  but  only  such  men  as  have  not 

5  the  seal  of  God  on  their  foreheads.  And 
it  was  given  them  that  they  should  not 
kill  them,  but  that  they  should  be  tor- 
mented five  months:  and  their  torment 
was  as  the  torment  of  a  scorpion,  when  it 

6  striketh  a  man.  And  in  those  days  men 
shall  seek  death,  and  shall  in  no  wise  find 
it;  and  they  shall  desire  to  die,  and  death 

7  fleeth  from  them.  And  the  ^  shapes  of 
the  locusts  were  like  unto  horses  prepared 
for  war;  and  upon  their  heads  as  it  were 
crowns   like  unto  gold,   and   their  faces 


Gr.  likenesses. 


Fifth  Trumpet.  — \.  An  ecclesiastical  office  is  secularized  (see  verse  10).  The  expounders  of  the  Word  become 
its  rationalizing  critics,  and  so  they  open  the  great  source  of  e\il  ("  the  abyss  "). 

2.  The  "smoke"  is  confusion  of  mind,  brought  about  by  the  rationalists,  so  that  the  Church  authorities  and 
instruction  are  obscured  by  it. 

.3.  I^ocnsts.  Infidelity,  the  result  of  rationalism.  As  the  scorpions  of  the  earth  have  power;  i.e.,  by 
use  of  their  tails  (see  verses  .5  and  10). 

4.  They  are  not  to  hurt  any  of  the  well-founded  institutions  of  Christianity,  but  only  those  who  have  not 
received  openly  on  their  lives  the  seal  of  the  Holy  Ghost.  They  will  deceive  and  ruin  the  false  and  worldly 
Christians. 

5.  Five  months  (by  the  year-day  theory,  which  seems  to  have  a  solid  foundation)  would  be  one  hundred  and 
fifty  years.  If  our  other  conjectures  of  dates  are  right,  these  years  of  rationalism  and  infidelity  would  be  from 
A.I).  18W  to  A.I).  1990. 

0.  The  seeking  death  is  the  endeavor  to  be  rid  of  conscience,  to  find  rest  in  atheism  or  agnosticism.  In  spite  of 
all,  the  conscience  will  live. 

7.  Keadiness  for  controversy  and  proselytlsm,  the  applause  of  men  (crowns),  and  their  plausibility  (men's 
faces). 

676 


The  sixth 


REVELATIOX,    IX. 


trampet  soundeth, 


8  And  they  had  hair  as  the  hair  of  women,  and 
then-  teeth  were  as  the  teeth  of  Hons. 

9  And  they  had  breastplates,  as  it  were  breast- 
plates of  iron :  and  the  sound  of  their  wings  was 
as  the  sound  of  chariots  of  many  horses  running 
to  battle. 

10  And  they  had  tails  like  unto  scorpions,  and 
there  were  stings  in  their  tails:  and  their  power 
was  to  hurt  men  five  months. 

11  And  they  had  a  king  over  them,  which  is  the 
angel  of  the  bottomless  pit,  whose  name  in  the 
Hebrew  tongue  is  Abaddon,  but  in  the  Greek 
tongue  hath  las  name  Apollyon. 

12  One  woe  is  past;  and,  behold,  there  come 
two  woes  more  hereafter. 

13  And  the  sixth  angel  soimded,  and  I  heard  a 
voice  from  the  four  homs  of  the  golden  altar  which 
is  before  God, 

14  Saying  to  the  sixth  angel  which  had  the 
trumpet,  Loose  the  four  angels  which  are  bound 
in  the  great  river  Euphrates. 

15  And  the  four  angels  were  loosed,  which  were 
prepared  for  an  hour,  and  a  day,  and  a  month, 
and  a  year,  for  to  slay  the  third  part  of  men. 

16  And  the  number  of  the  army  of  the  horse- 
men were  two  hundred  thousand  thousand:  and  I 
heard  the  number  of  them. 

17  And  thus  I  saw  the  horses  in  the  vision,  and 
them  that  sat  on  them,  having  breastplates  of  fire, 
and  of  jacinth,  and  brimstone:  and  the  heads  of 
the  horses  icere  as  the  heads  of  lions;  and  out  of 
their  mouths  issued  fire  and  smoke  and  brimstone. 

IS  By  these  three  was  the  third  part  of  men 
killed,  by  the  fire,  and  by  the  smoke,  and  by  the 
brimstone,  which  issued  out  of  their  mouths. 

19  For  their  power  is  in  their  mouth,  and  in 
their  tails:  for  their  tails  were  like  unto  serpents, 
and  had  heads,  and  with  them  they  do  hurt. 

20  And  the  rest  of  the  men  which  were  not 
killed  by  these  plagues  yet  repented  not  of  the 
works  of  their  hands,  that  they  should  not  wor- 
ship devils,  and  idols  of  gold,  and  silver,  and 
brass,  and  stone,  and  of  wood:  which  neither  can 
see,  nor  hear,  nor  walk: 

21  Neither  repented  they  of  their  murders,  nor 
of  their  sorceries,  nor  of  their  fornication,  nor  of 
their  thefts. 


8  were  as  men's  faces.  And  they  had  hair 
as   the   hair  of  women,   and  their  teeth 

9  were  as  the  teeth  of  lions.  And  they  had 
breastplates,  as  it  were  breastplates  of 
iron;  and  the  soimd  of  their  wings  was 
as  the  sound  of  chariots,  of  many  horses 

10  rushing  to  Avar.  And  they  have  tails  like 
unto  scorpions,  and  stings;  and  in  their 
tails   is    their    power  to   hurt    men    five 

11  months.  They  have  over  them  as  king 
the  angel  of  the  abyss :  his  name  in  He- 
brew is  Abaddon,  and  in  the  Greek  tonrjve 
he  hath  the  name  ^  Apollyon. 

12  The  first  Woe  is  past:  behold,  there 
come  yet  tAvo  Woes  hereafter. 

13  And  the  sixth  angel  sounded,  and  I 
heard  ^a  voice  from  the  horns  of  the 

14  golden  altar  which  is  before  God,  one 
saying  to  the  sixth  angel,  Avhich  had  the 
trumpet,  Loose  the  four  angels  which  are 

1.5  bound  at  the  great  river  Euphrates.  And 
the  four  angels  were  loosed,  which  had 
been  prepared  for  the  hour  and  day  and 
month  and  year,  that  they  should  kill  the 

16  third  part  of  men.  And  the  number  of 
the  armies  of  the  horsemen  was  twice  ten 
thousand  times  ten  thousand :  I  heard  the 

17  number  of  them.  And  thus  I  saw  the 
horses  in  the  vision,  and  them  that  sat  on 
them,  having  breastplates  as  of  fire  and 
of  hyacinth  and  of  brimstone:  and  the 
heads  of  the  horses  are  as  the  heads  of 
lions;  and  out  of  their  mouths  proceedeth 

18  fire  and  smoke  and  brimstone.  By  these 
three  plagues  was  the  third  part  of  men 
killed,  by  the  fire  and  the  smoke  and  the 
brimstone,  which  proceeded  out  of  their 

19  mouths.  For  the  power  of  the  horses  is 
in  their  mouth,  and  in  their  tails:  for 
their  tails  are  like  unto  serpents,  and  have 

20  heads;  and  with  them  they  do  hurt.  And 
the  rest  of  mankind,  which  were  not 
killed  with  these  plagues,  repented  not  of 
the  works  of  their  hands,  that  they  should 
not  worship  ^  devils,  and  the  idols  of  gold, 
and  of  silver,  and  of  brass,  and  of  stone, 
and  of  wood;  which  can  neither  see,  nor 

21  hear,  nor  walk :  and  they  repented  not  of 
their  murders,  nor  of  their  sorceries,  nor 
of  their  fornication,  nor  of  their  thefts. 


That  Is,  Destroyer.    2  Gr.  one  vo 


Gr.  demons. 


8.  Feminine  attractiveness  and  leonine  destructiveness. 

9.  Defended  against  counter-attaclj  by  their  denial  of  the  supernatural,  they  make  great  noise  in  the  world. 

10.  Their  fatal  sting  is  not  in  their  false  philosophy,  but  in  the  sensuality  to  which  it  leads  ("iu  their  tails  is 
their  power"). 

11.  Abaddon  is  Hebrew,  and  Apollyon  is  Greek  for  "  Destroyer."  Satan  is  here  intended.  He,  the  angel  of 
the  abyss,  is  king  of  the  atheists,  theoretical  and  practical. 

Sixth  Trumpet.  — 13.  From  the  liorns  of  the  golden  altar.  The  coming  of  the  woe  is  in  answer  to 
prayer. 

14.  Four  angels  which  are  bound.  Angels  to  harm  the  earth  ("  four  ").  Bad  angels  ("  bound  ").  The 
great  river  Euphrates.  Whatever  divides  the  great  enemy  from  the  Church,  as  the  Euphrates  divided  Assyria 
and  Babylonia  from  Israel.     When  the  hosts  of  those  empires  crossed  the  Euphrates,  Israel  was  threatened. 

15.  The  hour  and  day  and  month  and  year.  That  is,  the  exact  point  of  time.  Kill  the  third  part 
of  men.    Grievously  affect  a  certain  part  of  mankind,  — a  part  selected  by  redemptive  wisdom. 

16.  Twice  ten  thousand  times  ten  thousand  ;  i.e.,  200,000,000,  or  50,000,000  for  each  quarter  whence  they 
come.  The  good  hosts  (chap,  o  :  11)  number  100,000,000  with  an  indefinite  prolongation.  The  bad  hosts  are  50,000,000 
each,  the  half-number  being  significant. 

17.  The  defensive  armor  and  offensive  power  are  the  same,  fire,  smoke  (hyacinth  color),  and  brimstone. 
These  three  are  emblems  of  torment,  confusion,  and  disgust, —  the  elements  of  hell. 

18.  The  third  part  of  men  killed.    See  verse  15. 

19.  They  fiiiht  both  with  head  and  tail,  and  so  differ  from  the  locusts  (verse  10)  of  the  fifth  trumpet. 

20.  21.  The  world  outside  of  this  destruction  was  still  corrupt.  In  chap.  16,  we  see  more  clearly  the  character 
of  this  assault  upon  the  nominal  Church,  — an  attack  which  ia  probably  to  occur  at  the  close  of  the  Millennium,  and 
just  before  the  final  Judgment. 

677 


A  mighty  strong  angel  appeareth 


EEVELATIOX,    X. 


with  a  boot  open  in  his  hand, 


CHAPTER    X. 


This  and  the  next  chapter  form  an  episode  between  the  sixth  and  seventh  trumpets.  Before  the  final  catastrophe, 
a  view  is  talven  of  the  Antichrist,  who  had  been  the  great  enemy  of  the  Church's  progress  and  prosperity,  and  who, 
for  twelve  hundred  and  sixty  years,  had  identified  himself  with  the  Church. 

1.  A  mighty  strong  angel  appeareth  with  a  hook  open  m  his  hand.     6,  He  sweareth  by  him  that  liveth  for  ever, 
that  there  shall  be  no  more  time.     9.  John  is  commanded  to  take  and  eat  the  book, 


1  AxD  I  saw  another  mighty  angel  come  down 
from  heaven,  clothed  with  a  cloud  :"and  a  rainbow 
ivas  upon  his  head,  and  his  face  teas  as  it  were  the 
sun,  and  his  feet  as  pillars  of  fire : 

2  And  he  had  in  his  hand  a  little  hook  open: 
and  he  set  his  right  foot  upon  the  sea,  and  his  left 
foot  on  the  earth, 

3  And  cried  with  a  loud  voice,  as  icJien  a  lion 
roareth:  and  when  he  had  cried,  seven  thunders 
uttered  their  voices. 

4  And  when  the  seven  thunders  had  uttered 
their  voices,  I  was  about  to  write:  and  I  heard  a 
voice  from  heaven  saying  unto  me,  Seal  up  those 
things  which  the  seven  thtmders  uttered,  and 
write  them  not. 

5  And  the  angel  which  I  saw  stand  upon  the 
sea  and  upon  the  earth  lifted  up  his  hand  to 
heaven, 

6  And  sware  by  him  that  liveth  for  ever  and 
ever,  who  created  heaven,  and  the  things  that 
therein  are,  and  the  earth,  and  the  things  that 
therein  are,  and  the  sea,  and  the  things  which 
are  therein,  that  there  should  be  time  no  longer: 

7  But  in  the  days  of  the  voice  of  the  seventh 
angel,  when  he  shall  begin  to  sound,  the  mystery 
of  God  should  be  finished,  as  he  hath  declared  to 
his  servants  the  prophets. 

8  And  the  voice  which  I  heard  from  heaven 
spake  unto  me  again,  and  said.  Go  and  take  the 
little  book  which  is  open  in  the  hand  of  the  angel 
which  standeth  upon  the  sea  and  upon  the  earth. 

9  And  I  went  unto  the  angel,  and  said  unto 
him,  Give  me  the  little  book.  And  he  said  unto 
me,  Take  it,  and  eat  it  up;  and  it  shall  make  thy 
belly  bitter,  but  it  shall  be  in  thy  mouth  sweet  as 
honey. 

10  And  I  took  the  little  book  out  of  the  angel's 
hand,  and  ate  it  up;  and  it  was  in  my  mouth 
sweet  as  honey:  and  as  soon  as  I  had  eaten  it,  my 
belly  was  bitter. 

11  And  he  said  unto  me.  Thou  must  prophesy 
again  before  many  peoples,  and  nations,  and 
tongues,  and  kings. 


1  Axi)  I  saw  another  strong  angel  coming 
down  out  of  heaven,  arrayed  with  a  cloud; 
and  the  rainbow  was  upon  his  head,  and 
his    face   was   as   the   sun.   and   his  feet 

2  as  pillars  of  fire  ;  and  he  had  in  his  hand 
a  little  book  open:  and  he  set  his  right 
foot  upon  the  sea,  and  his  left  upon  the 

3  earth  ;  and  he  cried  with  a  great  voice,  as 
a  lion  roareth:   and  when  he  cried,  the 

4  seven  thunders  uttered  their  voices.  And 
M"hen  the  seven  thimders  uttered  their 
voi'-pK,  1  was  about  to  write:  and  I  heard 
a  voice  from  heaven  saying.  Seal  up  the 
things  which  the  seven  thunders  uttered, 

5  and  write  them  not.  And  tlie  angel  which 
I  saw  standing  tii)on  the  sea  and  upon  the 
earth  lifted  up  liis  right  hand  to  heaven, 

6  and  sware  by  liim  that  liveth  i  for  ever  and 
ever,  who  created  the  heaven  and  the 
things  that  are  therein,  and  tlie  earth  and 
the  things  that  are  therein.  -  and  the  sea 
and  the  things  that  are  therein,  that  there 

7  shall  be  ^  time  no  longer  :  but  in  the  days 
of  the  voice  of  the  seventh  angel,  when 
he  is  about  to  sound,  then  is  finished  the 
mystery  of  God,  according  to  the  good 
tidings  which  he  declared  to  his  servants 

8  the  prophets.  And  the  voice  which  I 
heard  from  heaven,  I  hpard  it  again 
speaking  with  me,  and  saying,  Go,  take 
the  book  which  is  open  in  the  hand  of  the 
angel  that  standeth  upon  the  sea  and  upon 

9  the  earth.  And  I  went  unto  the  angel, 
saying  unto  him  that  he  should  give  me 
the  little  book.  And  he  saith  unto  me. 
Take  it,  and  eat  it  up ;  and  it  shall  make 
thy  belly  bitter,  but  in  thy  mouth  it  shall 

10  be  sweet  as  honey.  And  I  took  the  little 
book  out  of  the  angel's  hand,  and  ate  it 
up;  and  it  was  in  my  mouth  sweet  as 
hpney:  and  when  I  had  eaten  it,  my  belly 

11  was  made  bitter.  And  they  say  unto 
me.  Thou  must  prophesy  again  *  over 
many  peoples  and  nations  and  tongues 
and  kings. 


Gr.  unto  the  ages  of  the  ages. 


Some  ancient  authorities  omit  and  the  sea 
delay.    *  Or,  concerning. 


id  the  things  that  are  therein.    *  Or, 


1.  The  strong  angel  is  our  Lord  Jesus.  He  comes  down  from  heaven  (John  3:  13),  is  arrayed  with  a  cloud  (Pe. 
97 :  2),  has  a  rainbow  on  his  head  (Rev.  4:3),  with  a  face  like  the  sun  (Matt.  17 :  2,  Rev.  1 :  16),  and  feel  like  pillars 
of  fire  (Exod.  13 :  21,  and  14  :  24).     That  is,  he  is  divine,  mysterious,  merciful,  glorious,  and  a  sure  guide. 

2.  A  little  book.  This  pi^KapiSiov  is,  like  Ezekiel's  megiUath-sepher  (Ezek.  2:8-3:3),  not  a  full  record, 
but  a  sketch  or  memorandum  of  the  seven  woes.  Sea  =  nations  outside  of  the  Church-area.  £artli.  Nations 
where  the  Church  is  sited. 

3.  The  lion-roar  is  that  of  the  Lion  of  the  tribe  of  Judah  (chap.  5:5),  premonition  of  his  enemies'  ruin. 

4.  The  seven  thunders  are  the  seven  trumpets,  whose  soundings  are  rehearsed  for  this  episode.  They  must  not 
be  recorded.  The  details  are  not  to  be  given  beforehand.  The  little  book  contained  the  utterances  of  tlie  seven 
thunders  (seven  trumpets).  The  prophet  must  not  only  not  write  them,  but,  when  he  receives  the  little  book  con- 
taining them,  he  must  seal  it  up. 

6.  The  Lord  Jesus  swears  that  the  mystery  of  God  (mystery  of  Christ,  mystery  of  the  gospel,  mystery  of  the 
kingdom  of  God,  — Eph.  3:  4,  Col.  1:  26,  Mark  4:  11),  i.e.,  the  Christian  dispensation,  shall  end  with  the  seventh 
trumpet.     "There  shall  be  time  (gospel  time)  no  longer." 

10.  The  prophet  eats  the  book  ;  i.e.,  accepts  the  ofl:ice  of  prophet.  lie  is  delighted  with  the  honor,  but  sickened 
by  the  woes. 

11.  Asfain.  As  the  seven  trumpets  had  been  repeated  in  the  seven  thunders,  the  prophet  was  to  repeat  the  sad 
story  in  the  bowls  (vials). 


The  two  witnesses  prophesy. 


REVELATIOX,    XL 


They  have  power  to  shut  heaven. 


'CHAPTER    XI. 

3.  The  two  witnesses  prophesy.  6,  They  have  power  to  shut  heaven,  that  it  rain  not,  7.  The  heast  shall  fight 
against  them,  and  kill  them.  8,  They  lie  unburied,  11,  and  after  three  days  and  a  half  rise  again,  14,  The 
second  woe  is  past,     15,  The  seventh  trumpet  soundeth. 


1  Axn  there  was  given  me  a  reed  like  imto  a 
rod :  and  the  angel  stood,  saying,  Rise,  and  meas- 
ure the  temple  of  God,  and  the  altar,  and  them 
that  worship  therein. 

2  But  the  court  which  is  without  the  temple 
leave  out,  and  measure  it  not;  for  it  is  given  unto 
the  Gentiles:  and  the  holy  city  shall  they  tread 
under  foot  forty  and  two  months. 

3  And  I  will  give  power  unto  my  two  witnesses, 
and  they  shall  prophesy  a  thousand  two  hundred 
(uid  threescore  days,  clothed  in  sackcloth. 

4  These  are  the  two  olive  trees,  and  the  two 
candlesticks  standing  before  the  God  of  the  earth. 

5  And  if  any  man  will  hurt  them,  fire  proceed- 
eth  out  of  their  mouth,  and  devoureth  their  ene- 
mies: and  if  any  man  will  hurt  them,  he  must  in 
this  manner  be  killed. 

6  These  have  power  to  shut  heaven,  that  it  rain 
not  in  the  days  of  their  prophecy;  and  have  power 
over  waters  to  turn  them  to  blood,  and  to  smite 
the  earth  with  all  plagues,  as  often  as  they  will. 

7  And  when  they  shall  have  finished  their  testi- 
mony, the  beast  that  ascendeth  out  of  the  bottom- 
less pit  shall  make  war  against  them,  and  shall 
overcome  them,  and  kill  them. 

8  And  their  dead  bodies  shall  lie  in  the  street 
of  the  great  city,  which  spiritually  is  called  Sodom 
and  Egypt,  where  also  our  Lord  was  crucified. 

9  And  they  of  the  people  and  kindreds  and 
tongues  and  nations  shall  see  their  dead  bodies 
three  days  and  an  half,  and  shall  not  suffer  their 
dead  bodies  to  be  put  in  graves. 

10  And  they  that  dwell  upon  the  earth  shall  re- 
joice over  them,  and  make  merry,  and  shall  send 
gifts  one  to  another;  because  these  two  prophets 
tormented  them  that  dwelt  on  the  earth. 

11  And  after  three  days  and  an  half  the  Spirit  of 
life  from  God  entered  into  them,  and  they  stood 
upon  their  feet;  and  great  fear  fell  upon  them 
which  saw  them. 


1  And  there  was  given  me  a  reed  like 
unto  a  rod:  ^and  one  said,  Rise,  and 
measure  the  temple  of  God,  and  the  altar, 

2  and  them  that  worship  therein.  And  the 
court  which  is  without  the  temple  '^  leave 
without,  and  measure  it  not;  for  it  hath 
been  given  unto  the  nations :  and  the  holy 
city  shall  they  tread  under  foot  forty  and 

3  two  months.  And  I  will  give  unto  my  two 
witnesses,  and  they  shall  prophesy  a  thou- 
sand two  hundred   and   threescore   days, 

4  clothed  in  sackcloth.  These  are  the  two 
olive  trees  and  the  two  ■'^candlesticks, 
standing  before  the   Lord   of  the  earth. 

5  And  if  any  man  desireth  to  hurt  them, 
fire  proceedeth  out  of  their  mouth,  and 
devoureth  their  enemies :  and  if  any  man 
shall  desire  to  hurt  them,  in  this  manner 

6  must  he  be  killed.  These  have  the  power 
to  shut  the  heaven,  that  it  rain  not  during 
the  days  of  their  prophecy:  and  they  have 
power  over  the  waters  to  turn  them  into 
blood,  and  to  smite  the  earth  with  every 

7  plague,  as  often  as  they  shall  desire.  And 
when  they  shall  have  finished  their  testi- 
mony, the  beast  that  cometh  up  out  of 
the  abyss  shall  make  war  with  them,  and 

8  overcome  them,  and  kill  them.  And  their 
*  dead  bodies  lie  in  the  street  of  the  great 
city,  which  spiritually  is  called  Sodom  and 
Egypt,  where  also  their  Lord  was  cruci- 

9  fied.  And  from  among  the  peoples  and 
tribes  and  tongues  and  nations  do  men 
look  upon  their  ''dead  bodies  three  days 
and  a  half,  and  suffer  not  their  dead  bod- 

10  ies  to  be  laid  in  a  tomb.  And  they  that 
dwell  on  the  earth  rejoice  over  them,  and 
make  merry ;  and  they  shall  send  gifts  one 
to  another;  because  these  two  prophets 
tormented  them  that  dwell  on  the  earth. 

11  And  after  the  three  days  and  a  half  the 
breath  of  life  from  God  entered  into  them, 
and  they  stood  upon  their  feet ;  and  great 


Gr.  saying.    -  Gr.  cast  icithout.    *  Gr.  lamp-stands.    *  Gr.  carcase. 


1.  A  reed.  The  reed  (Ezek.  40:3)  measures.  It  indicates  symmetry,  hence  truth  and  right.  It  measures  the 
tr^ie  Church  (temple,  altar,  worshippers). 

2.  The  court.  The  great  nominal  Church  trodden  by  the  follies  and  sins  of  men  for  forty-two  months,  the 
same  time  in  which  the  two  witnesses  prophesy  in  sackcloth  (verse  3,  "  twelve  hundred  and  sixty  days  "),  the  woman 
dwells  in  the  wilderness  (chap.  12:14,  "time,  times,  half  time:"  compare  chap.  12:6),  and  the  beast  continues 
(chap.  13 : 5,  "  forty  and  two  months  "),  which,  according  to  our  supposition,  is  A.D.  730-1990. 

3.  The  two  witnesses  are  (verse  4)  the  two  olive-trees  and  two  candlesticks ;  i.e.,  the  two  candlesticks  supplied 
by  the  two  olive-trees  (see  Zech.  4:2,  3,  11,  12).  They  are  the  Old  Testament  and  New  Testament  supplied  by  Christ 
as  Atoner  and  Sanctifier  through  the  agency  of  the  Spirit.     They  wait  upon  God,  who  watches  and  rules  the  earth. 

.5.  The  fire  from  the  Holy  Scriptures  denotes  the  final  ruin  of  God's  enemies  (see  John  12:  48). 

6.  The  drought,  caused  by  withholding  the  rain,  and  turning  rivers  to  blood,  is  the  trouble  in  this  world,  caused 
by  the  rejection  of  God's  Word.     The  figures  are  from  Moses  and  Elijah,  who  are  representatives  of  God's  Word. 

7-13.  At  the  end  of  the  twelve  hundred  and  sixty  years,  the  Old  Testament  and  New  Testament,  through  the 
action  of  the  beast  (worldliness),  will  be  despised  generally  in  the  great,  busy  world,  but  kept  in  sight  as  objects  of 
scorn  and  contempt,  but  only  for  three  and  a  half  years  (a  half-week,  — a  very  brief  and  incomplete  time),  when 
the  great  war  of  the  fifth  trumpet  shall  end,  and  the  two  witnesses  shall  not  only  resume  their  place,  but  reach  a 
heavenly  height.     Then  the  Millennium  opens,  the  enemies  of  the  truth  suffering  their  complete  overthrow. 

8.  Sodom  and  Eijypt.     Human  depravity. 

9.  Dead  bodies.  In  the  first  occurrence  this  is,  literally,  carcase  ;  and  in  the  second  it  is  carcases.  The  use 
of  the  singular  denotes  the  oneness  of  the  two  Testaments. 

579 


A  woman  clothed  with 


REVELATIOX,    XII. 


the  sun  travaileth. 


12  And  they  heard  a  great  voice  froiii  heaven 
saying  unto  tliera,  Come  up  hither.  And  tliey 
ascended  up  to  lieaven  in  a  cloud ;  and  their  ene- 
mies belield  them. 

13  And  the  same  hour  was  there  a  great  earth- 
quake, and  the  tenth  part  of  the  city  fell,  and  in 
the  earthquake  were  slain  of  men  seven  thousand : 
and  the  remnant  were  affrighted,  and  gave  glory 
to  the  God  of  lieaven. 

14  The  second  woe  is  past;  and,  behold,  the 
third  woe  cometli  quickly. 

15  And  the  seventh  angel  sounded;  and  there 
were  great  voices  in  heaven,  saying.  The  king- 
doms of  this  world  are  become  the  kingdoms  of 
our  Lord,  and  of  his  Christ;  and  he  shall  reign 
for  ever  and  ever. 

16  And  the  four  and  twenty  elders,  which  sat 
before  God  on  their  seats,  fell  upon  their  faces, 
and  worshipped  God, 

17  Saying,  We  give  thee  thanks,  O  Lord  God 
Almighty,  which  art,  and  wast,  and  art  to  come; 
because  thou  hast  taken  to  thee  thy  great  power, 
and  hast  reigned. 

18  And  the  nations  M'ere  angry,  and  thy  wrath 
is  come,  and  the  time  of  the  dead,  that  they  should 
be  judged,  and  that  thou  shoiddest  give  reward 
unto  thy  servants  the  prophets,  and  to  the  saints, 
and  them  that  fear  thy  name,  small  and  great; 
and  shouldest  destroy  them  which  destroy  the 
earth. 

19  And  the  temple  of  God  was  opened  in  heaven, 
and  there  was  seen  in  his  temple  the  ark  of  his 
testament:  and  there  were  lightnings,  and  voices, 
and  thunderings,  and  an  earthquake,  and  great 
hail. 


fear  fell  upon  them  which  beheld  them. 

12  And  they  heard  a  great  voice  from  heaven 
saying  imto  them.  Come  up  hither.  And 
they  went  up  into  heaven  in  the  cloud; 

13  and  their  enemies  beheld  them.  And  in 
that  hour  there  was  a  great  earthquake, 
and  the  tenth  part  of  the  city  fell;  and 
there  were  killed  in  the  earthquake  ^  seven 
thousand  persons:  and  the  rest  were 
affrighted,  and  gave  glory  to  the  God  of 
heaven, 

14  The  second  Woe  is  past:  behold,  the 
third  Woe  cometh  quickly. 

15  And  the  seventh  angel  sounded;  and 
there  followed  great  voices  in  heaven,  and 
they  said.  The  khigdom  of  the  world  is 
become  the  kin<jdo)n  of  our  Lord,  and  of 
his  Christ:   and  he  shall  reign  -for  ever 

16  and  ever.  And  the  four  and  twenty  elders, 
which  sit  before  God  on  their  thrones,  fell 
upon  their  faces,  and   worshipped   (xod, 

17  saying.  We  give  thee  thanks,  O  Lord 
God,  the  Almighty,  which  art  and  which 
wast ;   because  thou  hast  taken  thy  great 

18  power,  and  didst  reign.  And  the  nations 
were  wroth,  and  thy  wrath  came,  and  the 
time  of  the  dead  to  be  judged,  and  the 
time  to  give  their  reward  to  "thy  servants 
the  prophets,  and  to  the  saints,  and  to 
them  that  fear  thy  name,  the  small  and  the 
great;  and  to  destroy  them  that  destroy 
the  earth. 

19  And  there  was  opened  the  temple  of 
God  that  is  in  heaven;  and  thei-e  was 
seen  in  his  temple  the  ark  of  his  ^cove- 
nant; and  there  followed  lightnings,  and 
voices,  and  thunders,  and  an  earthquake, 
and  great  hail. 


1  6r.  names  of  men,  seven  thousand.     ^  Gr.  unto  the  ages  of  the  ages.    *  Or,  testament. 

13.  Tenth  part.  The  complete  part;  i.e.,  completing  God's  plan.  The  city.  The  nominal  Churcli.  Killed. 
Not  literally.     Seven  thousand.     The  many  designed  to  be  slain,  according  to  the  redemption  plan. 

Seventh  Trumpet.— \5.  16.  Tlie  four  and  twenty  elders.  The  four  living  creatures  are  not  named, 
because  now  the  end  of  the  Church  on  earth  is  reached. 

19.  The  final  view  of  heaven  (the  Holy  of  holies)  with  the  contrasted  scene  of  hell. 


CHAPTER    XII. 


A  woman  clothed  with  the  sun  travaileth,  4.  The  great  red  dragon  standeth  before  her,  ready  to  devour  her 
child !  6.  when  she  was  delivered  she  fleeth  into  the  wilderness.  7.  Michael  and  his  angels  fight  with  the 
dragon,  and  prevail.     13.  The  dragon  being  cast  down  into  the  earth,  persecuteth  the  woman. 


1  And  there  appeared  a  great  wonder  in  heaven ; 
a  woman  clothed  with  the  sun,  and  the  moon 
under  her  feet,  and  upon  her  head  a  crown  of 
twelve  stars :     . 

2  And  she  being  with  child  cried,  travailing  in 
birth,  and  pained  to  be  delivered. 

3  And  there  appeared  another  wonder  in  heav- 
en; and  behold  a  great  red  dragon,  having  seven 
heads  and  ten  horns,  and  seven  crowns  upon  his 
heads. 


1  And  a  great  sign  was  seen  in  heaven; 
a  woman  arrayed  with  the  sun,  and  the 
moon  under  her  feet,  and  upon  her  head 

2  a  crown  of  twelve  stars;  and  she  was 
with  child:  and  she  cried  out,  travailing 
in    birth,   and   in   pain   to   be    delivered. 

3  And  there  was  seen  another  sign  in  heav- 
en; and  behold,  a  great  red  dragon,  hav- 
ing seven  heads  and  ten  horns,  and  upon 


VII.   Tin 


WOMAN  AND   THE   DUAGON. 

God's  Church.     Arrayed  with  the  sun. 


the  liuht 
dod.     A 


1.  Si|2rn.  Fisruro  of  a  great  fact.  Woman.  God's  Church.  Arrayed  with  the  sun.  Arrayed  in 
of  God's  truth.  Tlie  moon  under  her  feet.  The  types  of  that  truth  now  completed,  and  no  longer  no 
crown  of  twelve  stars.     Uudemptive  graces  adorning  her  as  a  victor. 

2.  Kxpecting  the  Messiah. 

3.  Sign.    See  on  verse  1.    A  great  red  dragon.    Satan,  powerful  and  cruel.    Seven  heads.    The  seven 


The  dragon  cast 


REA^ELATIOX,    XII. 


out  of  heaven, 


4  And  his  tail  dre-w  the  third  part  of  the  stars 
of  heaven,  and  did  cast  them  to  the  earth:  and 
the  dragon  stood  before  tlie  woman  wliich  was 
ready  to  be  delivered,  for  to  devour  her  child  as 
soon  as  it  was  born. 

5  And  she  brought  forth  a  man  child,  who  was 
to  rule  all  nations  with  a  rod  of  iron:  and  her 
child  was  caught  up  unto  God,  and  to  his  throne. 

6  And  the  woman  fled  into  the  wilderness, 
where  she  hath  a  place  prepared  of  God,  that  they 
should  feed  her  there  a  thousand  two  lumdred  and 
threescore  days. 

7  And  there  was  war  in  heaven:  Michael  and 
liis  angels  fought  against  the  dragon;  and  the 
dragon  fought  and  his  angels, 

8  And  prevailed  not;  neither  was  their  place 
found  any  more  in  heaven. 

9  And  the  great  dragon  was  cast  out,  that  old 
serpent,  called  the  Devil,  and  Satan,  which  de- 
ceiveth  the  whole  world :  he  was  cast  out  into  the 
earth,  and  his  angels  were  cast  out  with  him. 

10  And  I  heard  a  loud  voice  saying  in  heaven, 
Now  is  come  salvation,  and  strength,  and  the  king- 
dom of  our  God,  and  the  power  of  his  Christ:  for 
the  accuser  of  our  brethren  is  cast  down,  which 
accused  them  before  our  God  day  and  night. 

11  And  they  overcame  him  by  the  blood  of  the 
Lamb,  and  by  the  word  of  their  testimony;  and 
they  loved  not  their  lives  unto  the  death. 

12  Tiierefore  rejoice,  ye  heavens,  and  ye  that 
dwell  in  them.  Woe  to  the  inhabiters  of  the 
earth  and  of  the  sea !  for  the  devil  is  come  down 
unto  you,  having  great  wrath,  because  he  knoweth 
that  he  hath  but  a  short  time. 

13  And  when  the  dragon  saw  that  he  was  cast 
unto  the  earth,  he  persecuted  the  woman  which 
brought  forth  the  man  child. 

14  And  to  the  woman  were  given  two  wings  of 
a  great  eagle,  that  she  might  Hy  into  the  wilder- 
ness, into  her  place,  where  she  is  nourished  for  a 
time,  and  times,  and  half  a  tipie,  from  the  face  of 
the  serpent. 

15  And  the  serpent  cast  out  of  his  mouth  water 
as  a  flood  after  the  woman,  that  he  might  cause 
her  to  be  carried  away  of  the  flood. 


4  his  heads  seven  diadems.  And  his  tail 
draweth  the  third  part  of  the  stars  of 
heaven,  and  did  cast  them  to  the  earth : 
and  the  dragon  stood  before  the  woman 
which  was  "about  to  be  delivered,  that 
when  she  was  delivered,  he  might  devour 

5  her  child.  And  she  was  delivered  of  a 
son,  a  man  child,  who  is  to  rule  all  the 
nations  with  a  rod  of  iron:  and  her  child 
was  caught  up  unto  God,   and  unto  his 

6  throne.  And  the  woman  fled  into  the 
wilderness,  where  she  hath  a  place  pre- 
pared of  God,  that  there  they  may  nourish 
her  a  thousand  two  hundred  and  three- 
score days. 

7  And  there  was  war  in  heaven :  Michael 
and  his  angels  goincj  forth  to  war  with 
the  dragon;  and  the  dragon  warred  and 

8  his  angels;  and  they  prevailed  not,  nei- 
ther was   their  place  found  any  more  in 

9  heaven.  And  the  great  dragon  was  cast 
down,  the  old  serpent,  he  that  is  called 
the  Devil  and  Satan,  the  deceiver  of  the 
whole  1  world ;  he  was  cast  down  to  the 
earth,  and  his  angels  were  cast  down  with 

10  him.  And  I  heard  a  great  voice  in  heav- 
en, saying,  ^Now  is  come  the  salvation, 
and  the  power,  and  the  kingdom  of  our 
God,  and  the  authority  of  his  Christ:  for 
the  accuser  of  our  brethren  is  cast  down, 
which  accuseth  them  before  our  God  day 

11  and  night.  And  they  overcame  him  be- 
cause of  the  blood  of  the  Lamb,  and  be- 
cause of  the  word  of  their  testimony;  and 
they  loved  not  their  life  even  unto  death. 

12  Therefore  rejoice,  O  heavens,  and  ye  that 
^  dwell  in  them.  Woe  for  the  earth  and 
for  the  sea:  because  the  devil  is  gone 
down  unto  you,  having  great  wrath,  know- 
ing that  he  hath  but  a  short  time. 

1.3  And  when  the  dragon  saw  that  he  was 
cast  down  to  the  earth,  he  persecuted  the 
M'oman   which    brouglit    forth    the   mf(h 

14  child.  And  there  Avere  given  to  the 
woman  the  two  wings  of  the  great  eagle, 
that  she  might  fly  into  the  wilderness 
unto  her  place,  where  she  is  nourished  for 
a  time,  and  times,  and  half  a  time,  from 

15  the  face  of  the  serpent.  And  the  serpent 
cast  out  of  his  mouth  after  the  woman 
water  as  a  river,  that  he  might  cause  her  to 

16  be  carried  away  by  the  stream.  And  the 
earth  helped  the  woman,  and  the  earth 


Gr.  inhabited  eai'th. 


2  Or,  Now  is  the.  salvation,  and  the 

authority  is  become  his  Christ's. 


and  the  kingdom,  become 
3  Gr.  tabernacle. 


God's,  and  the 


empires,  Egypt,  Assyria,  Babylonia,  Persia,  Greece,  Rome  pagan,  Rome  papal.  Satan's  power  and  cruelty  appear 
on  earth  in  these  conspicuously.  These  worldly  empires  crush  man,  tyrannize  over  conscience,  and  make  themselves 
God  to  the  race.  Ten  horns.  The  ten  (i.e.,  many)  kingdoms  into  which  the  Roman  Empire  was  broken  up.  The 
empires  are  here  emphasized  by  crowns,  because  the  events  described  are  in  the  imperial  times. 

4.  His  tail  draweth  the  third  part  of  the  stars  of  heaven.  Satan's  deceit  and  cunning  brought 
down  the  Jewish  rulers  and  teachers  (one-third  of  the  stars)  from  their  high  and  heavenly  position  to  a  low,  earthly 
secuiarity. 

5.  A  man  child.     The  Lord  .Jesus  Christ  (compare  Ps.  2:9,  and  Rev.  19  :  15). 

7-12,  The  woman  having  fled  with  her  child  from  heaven  to  the  wilderness,  Satan,  after  a  defeat  by  Michael,  is 
cast  out  of  heaven  to  earth ;  his  accusation  against  the  brethren  and  before  God  thus  ceasing  (verse  10) .  In  the  heav- 
enly contest  the  saints  had  taken  part  (verse  11).  There  seems  to  be  represented  in  this  the  purifying  of  the  true, 
spiritual  Church  of  Christ  (heaven),  and  the  exposure  of  the  nominal  Church  in  the  empire  and  beyond  (earth  and 
sea)  to  Satan's  wild  wantonness. 

13,  14.  Resumption  from  verses  4-6.  The  Lord  furnishes  his  true  people  with  the  means  of  spiritual  support 
during  the  period  of  antichrist  (twelve  hundred  and  sixty  years). 

15,  16.  Satan  excites  persecution  against  God's  true  Church,  but  the  nations  of  the  earth  for  selfish  reasons 
protect  the  saints  ("  opened  her  mouth,  and  swallowed  up  the  river"). 


A  beast  risetli 


REVELATIOX,  XIII. 


out  of  the  sea. 


16  And  the  earth  helped  the  woman,  and  the 
earth  opened  her  mouth,  and  swallowed  up  the 
flood  which  the  dragon  cast  out  of  his  moutli. 

17  And  the  dragon  was  wroth  with  the  woman, 
and  went  to  make  war  with  tlie  remnant  of  her 
seed,  which  keep  the  commandments  of  God,  and 
have  the  testimony  of  Jesus  Christ. 


opened  her  mouth,  and  swallowed  up  the 
river  which  the  dragon  cast  out  of  his 
17  mouth.  And  the  dragon  waxed  wroth 
with  the  woman,  and  went  away  to  make 
war  with  tlie  rest  of  her  seed,  which  keep 
the  commandments  of  God,  and  hold  the 
testimony  of  Jesus : 


17.  AVith  the  rest  of  her  seed.  The  scattered  and  feeble  remnants  here  and  there.  "WTien  the  demolition 
of  the  true  Church  could  not  be  effected  by  Satan,  he  continues  a  guerilla  warfare  upon  individual  members  in  the 
more  distant  nations.  When  persecutions  ceased  in  Europe,  and  men  could  no  longer  be  put  to  death  for  their 
opposition  to  a  false  Church,  and  so  the  pure  Church  of  Christ  was  strengthened,  then  Satan  began  his  cruelties  upon 
the  true  Christians  of  Madagascar  and  the  islands  of  the  South  Sea,  etc. 


CHAPTER    XIII. 


1.  A  beast  riseth  out  of  the  sea  with  seven  heads  and  ten  homs,  to  whom  the  dragon  giveth  his  power.  11.  Another 
beast  Cometh  up  out  of  the  earth :  14.  causeth  an  image  to  be  made  of  the  former  beast,  15.  and  that  men 
should  worship  it,  16.  and  receive  his  mark. 


1  AxD  I  stood  upon  the  sand  of  the  sea,  and 
saw  a  beast  rise  up  out  of  the  sea,  having  seven 
heads  and  ten  horns,  and  upon  his  horns  ten 
crowns,  and  upon  his  heads  the  name  of  blas- 
phemy. 

2  And  the  beast  which  I  saw  was  like  unto  a 
leopard,  and  his  feet  were  as  the  feet  of  a  bear, 
and  his  mouth  as  the  mouth  of  a  lion:  and  the 
dragon  gave  him  his  power,  and  his  seat,  and 
great  authority. 

3  And  I  saw  one  of  his  heads  as  it  were 
wounded  to  death;  and  his  deadly  wound  was 
healed:  and  all  the  world  wondered  after  the 
beast. 

4  And  they  worshipped  the  dragon  which  gave 
power  unto  the  beast:  and  they  worshipped  the 
beast,  saying.  Who  is  like  unto  the  beast  ?  who  is 
able  to  make  war  with  him  ? 

5  And  there  was  given  unto  him  a  mouth  speak- 
ing great  things  and  blasphemies ;  and  power  was 
given  unto  him  to  continue  forty  and  two  months. 

6  And  he  opened  his  mouth  in  blasphemy 
against  God,  to  blaspheme  his  name,  and  his 
tabernacle,  and  them  that  dwell  in  heaven. 

7  And  it  Avas  given  unto  him  to  make  war  with 
the  saints,  and  to  overcome  them:  and  power  was 
given  him  over  all  kindreds,  and  tongues,  and 
nations. 


1  And  he  stood  upon  the  sand  of  the  sea. 

And  I  saw  a  beast  coming  up  out  of  the 
sea,  having  ten  horns  and  seven  heads, 
and  on  his  horns  ten  diadems,  and  upon 

2  his  heads  names  of  blasphemy.  And  the 
beast  which  I  saw  was  like  unto  a  leopard, 
and  his  feet  were  as  tlie  feet  of  a  bear,  and 
his  mouth  as  the  mouth  of  a  lion:  and  the 
dragon  gave  him  his  power,  and  his  throne, 

3  and  great  authority.  And  /  saw  one  of  his 
heads  as  though  it  had  been  ^  smitten  unto 
death;  and  his  death-stroke  was  healed: 
and  the  whole  earth  wondered  after  the 

4  beast;  and  they  worshipped  the  dragon, 
because  he  gave  his  authority  unto  the 
beast;  and  they  worshipped  the  beast, 
saying,  AVho  is  like  unto  the  beast  ?  and 

5  who  is  abl%  to  war  with  him  ?  and  there 
was  given  to  him  a  mouth  speaking  great 
things  and  blasphemies;  and  there" was 
given  to  him  authority  -to  continue  forty 

6  and  two  months.  And  he  opened  his 
mouth  for  blasphemies  against  God,  to 
blaspheme  his  name,  and  liis  tabernacle, 
ei-en   them    that  ^  dwell   in    the    heaven. 

7  *  And  it  was  given  unto  him  to  make  war 
with  the  saints,  and  to  overcome  them: 
and  there  was  given  to  him  authority  over 
every   tribe  and   people   and  tongue  and 


Gr.  slam.    -  Or,  to  Oo  hii 


\QxV%  during.    SeeDan.  ll:i 
And  it  was  given  .  . 


i.    3  Gr.  tabernacle, 
overcome  thetn. 


VIII.    THE   TWO   BEASTS. 

1.  He  stood  upon  the  sand  of  the  sea.  Satan  took  his  position  where  he  could  oversee  the  nations  beyond 
the  old  site  of  the  Roman  Empire.  Siitan  in  this  vision  is  considered  only  as  the  direct  foe  of  the  Church,  not  in  his 
manifold  relations  of  evil  to  the  human  heart.  The  beast  is  Uuman  Absolutism.  lie  starts  with  the  nations  (sea). 
He  began  with  Nimrod.in  ChakLnea,  and  then  showed  himself  in  all  the  ancient  monarchies.  He  was  Satan's  repre- 
sentative and  second  self,  as  against  all  true  religion,  putting  himself  in  God's  place,  and  ordering  men  in  their 
religion  to  suit  his  earthly  and  selfish  ends.  But  this  beast  is  now  specially  considered  as  appearing  for  the  twelve 
hundred  and  sixty  years  (A.I).  7.30-1990).  Hence,  the  ten  horns  (the  later  kingdoms  of  the  Roman  Empire)  are  put 
before  the  seven  heads  (the  seven  great  monarchies,  as  in  chap.  12:3),  the  kingdoms  having  already  appeared  by 
A.D.  730.     So,  also,  the  crowns  are  on  the  horns,  and  not  on  the  heads,  for  the  same  reason. 

2.  The  leopard,  bear,  lion,  are  the  third,  second,  and  first  beasts  of  Daniel's  vision  (Dan.  7;  4-6).  These 
references  identify  the  beast  with  absolutism,  as  there  seen  in  Babylon,  I'ersia,  and  Greece  (Macedonian  succession). 

3.  The  smitten  heiid  is  Rome.     The  healing  of  the  death-stroke  is  the  substitution  of  pope  for  emperor. 

4.  The  Devil's  power  is  given  to  the  mcdu-cval  absolutism. 

5.  Forty  and  tivo  months.  The  twelve  hundred  and  sixty  days  (years)  of  antichrist,  the  beast  as  restored 
in  the  Papacy. 

6.  The  blasphemy  of  Rome  Is  seen  in  all  her  assumiJtions,  from  pope  to  priest. 

7.  The  media)val  power  of  the  Papacy. 

582 


Another  beast  cometh 


REVELATION,    XIII. 


np  out  of  the  earth. 


8  And  all  that  dwell  upon  the  earth  shall  wor- 
ship him,  whose  names  are  not  written  in  the  book 
of  life  of  the  Lamb  slain  from  the  foundation  of 
the  world, 

0  If  any  man  have  an  ear,  let  him  hear. 

10  He  that  leadeth  into  captivity  shall  go  into 
captivity:  he  that  killeth  with  the  sword  must  be 
killed  with  the  sword.  Here  is  the  patience  and 
the  faith  of  the  saints. 

11  And  I  beheld  another  beast  coming  up  out  of 
the  earth ;  and  he  had  two  horns  like  a  lamb,  and 
he  spake  as  a  dragon. 

12  And  he  exerciseth  all  the  power  of  the  first 
beast  before  him,  and  causeth  the  earth  and  them 
Avhich  dwell  therein  to  worship  the  first  beast, 
whose  deadly  wound  was  healed. 

13  And  he  doeth  great  wonders,  so  that  he 
maketh  fire  come  down  from  heaven  on  the  earth 
in  the  sight  of  men, 

14  And  deceiveth  them  that  dwell  on  the  earth 
by  the  means  of  those  miracles  which  he  had 
power  to  do  in  the  sight  of  the  beast;  saying  to 
them  that  dwell  on  the  earth,  that  they  should 
make  an  image  to  the  beast,  which  had  the  wound 
by  a  swoi'd,  and  did  live. 

15  And  he  had  power  to  give  life  unto  the  image 
of  the  beast,  that  the  image  of  the  beast  should 
both  speak,  and  cause  that  as  many  as  would  not 
worship  the  image  of  the  beast  should  be  killed. 

16  And  he  causeth  all,  both  small  and  great,  rich 
and  poor,  free  and  bond,  to  receive  a  mark  in  their 
right  hand,  or  in  their  foreheads : 

17  And  that  no  man  might  buy  or  sell,  save  he 
that  had  the  mark,  or  the  name  of  the  beast,  or 
the  number  of  his  name. 

IS  Here  is  wisdom.  Let  him  that  hath  under- 
standing count  the  number  of  the  beast :  for  it  is 
the  number  of  a  man;  and  his  number  is  Six 
hundred  threescore  and  six. 


8  nation.  And  all  that  dwell  on  the  earth 
shall  worship  liini.  cvcrij  one  whose  name 
hath  not  been  ^  written  in  the  book  of  life 
of  the  Lamb  that  hath  been  slain  from  the 

9  foundation   of    the   world.     If    any  man 

10  hath  an  ear,  let  him  hear.  ^  if  any  man  '^  is 
for  captivity,  into  captivity  he  goeth:  if 
any  man  shall  kill  with  the  sword,  with 
the  sword  nuist  he  be  killed.  Here  is  the 
patience  and  the  faith  of  the  saints, 

11  And  I  saw  another  beast  coming  up  out 
of  the  earth ;  and  he  had  two  horns  like 
unto  a  lamb,  and  he  spake  as  a  dragon. 

12  And  he  exerciseth  all  the  authority  of  the 
first  beast  in  his  sight.  And  he  maketh 
the  earth  and  them  that  dwell  therein  to 
worship  the  first  beast,  whose  death-stroke 

13  was  healed.  And  he  doeth  great  signs, 
that  he  should  even  make  fire  to  come 
down  out  of  heaven  upon  the  earth  in  the 

14  sight  of  men.  And  he  deceiveth  them 
that  dwell  on  the  earth  by  reason  of  the 
signs  which  it  was  given  him  to  do  in  the 
sight  of  the  beast;  saying  to  them  that 
dwell  on  the  earth,  that  they  should  make 
an  image  to  the  beast,  who  hath  the  stroke 

15  of  the  sword,  and  lived.  And  it  was  given 
unto  him  to  give  breath  to  it,  even  to  the 
image  of  the  beast,  *  that  the  image  of  the 
beast  should  both  speak,  and  cause  that  as 
many  as  should  not  worship  the  image  of 

16  the  beast  should  be  killed.  And  he  caus- 
eth all,  the  small  and  the  great,  and  the 
rich  and  the  poor,  and  the  free  and  the 
bond,  that  there  be  given  them  a  mark  on 
their  right  hand,  or  upon  their  forehead  ; 

17  and  that  no  man  should  be  able  to  buy  or 
to  sell,  save  he  that  hath  the  mark,  even 
the  name  of  the  beast  or  the  number  of 

18  his  name.  Here  is  wisdom.  He  that  hath 
understanding,  let  him  count  the  number 
of  the  beast;  for  it  is  the  number  of  a 
man :  and  his  number  is  ^  Six  hundred  and 
sixty  and  six. 


1  Or,  irriUen  from  the  foundation  of  the  world  in  the  book  .  .  .  slain.  ^  The  Greek  text  in  this  verse  is  somewhat 
uncertain.  ^  q^,  leadeth  into  captivity.  *  Some  ancient  authorities  read  that  even  the  image  of  the  beast  should 
apeak  ;  and  he  shall  cause,  etc.    °  Some  ancient  authorities  read  Six  hundred  and  sixteen. 

10.  If  any  man  is  an  advocate  of  captivity,  he  -will  suffer  the  same.  The  lex  talionis  will  be  enforced  toward 
Rome,  and  the  saints  will  show  their  patient  faith  by  waiting  for  this. 

11.  The  second  beast  is  the  Papacy  itself,  as  the  first  beast  was  Absolutism,  which  at  length  centred  itself  in  the 
Papacy.  Two  horns  like  unto  a  lamb,  and  he  spake  as  a  dragon.  The  ecclesiastical  and  secular  power  of 
the  Pope  are  wielded  paternally,  but  it  is  the  Devil's  voice  that  speaks. 

13.  He  sanctions  and  enforces  absolutism. 

13,  14.  He  makes  men  think  he  has  divine  power.  The  image  to  the  beast  is  the  likeness  of  absolutism  in 
the  governments  which  succeeded  the  imperial  Rome.  Papal  Rome  nourished  the  absolute  principle  in  all  these 
kingdoms. 

16.  The  mark  is  either  (1)  the  name  of  the  beast  or  (2)  the  number  of  his  name.  The  name  is  positive  adherence 
to  the  false  system.  On  the  positive  adherents  of  any  system  its  name  may  be  said  to  be  written.  The  number  of 
the  name  is  its  hint,  or  indication,  and  hence  is  a  negative  adherence  to  the  false  system.  It  is  a  sinful  yielding  to  it. 
This  mark  of  either  positive  or  negative  adherence  is  on  the  right  hand  or  the  forehead;  that  is,  it  is  shown  openly 
in  the  conduct  or  consent  of  the  subject. 

18.  Here  is  wisdom.  That  is,  in  what  follows  is  a  study  for  wisdom.  The  number  of  the  beast  is  not 
the  number  of  his  name.  That  is  (as  we  have  seen)  the  hint  on  indication  of  the  name.  This  is  the  hint  or  indication 
of  the  beast  himself.  It  is  the  number  of  a  man.  Rather,  "  it  is  the  number  of  man."  Six  hundred  and  sixty- 
six  is  an  intensification  of  six,  the  number  of  evil.  The  thorough  depravity  of  man  is  seen  in  the  beast.  Absolutism 
is  the  full  flower  of  human  wickedness.    It  is  a  system  by  which  man  takes  God's  place. 


The  Lamb  standing  on  mount 


REVELATION,    XIV. 


Sion  with  his  company, 


CHAPTER    XIV. 


li  The  Lamb  standing  on  mount  Sion  with  his  company.  6,  An  angel  preacheth  the  gospel.  8.  The  fall  of 
Babylon.  15.  The  harvest  of  the  world,  and  putting  in  of  the  sickle.  20.  The  vintage  and  winepress  of  the 
wrath  of  God. 


1  And  I  looked,  and,  lo,  a  Lamb  stood  on  the 
mount  Sion,  and  with  him  an  hundred  forty  and 
four  thousand,  having  his  Father's  name  written 
in  their  foreheads. 

2  And  I  heard  a  voice  from  heaven,  as  the  voice 
of  many  waters,  and  as  the  voice  of  a  great  thim- 
der:  and  I  heard  the  voice  of  harpers  harping 
with  their  harps : 

3  And  they  sung  as  it  were  a  new  song  before 
the  throne,  and  before  the  four  beasts,  and  the 
elders :  and  no  man  could  learn  that  song  but  the 
hundred  and  forty  and  four  thousand,  which  were 
redeemed  from  the  earth. 

4  These  are  they  which  were  not  defiled  with 
women;  for  they  are  virgins.  These  are  they 
which  follow  the  Lamb  whithersoever  he  goeth. 
These  were  redeemed  from  among  men,  being  the 
firstfruits  unto  God  and  to  the  Lamb. 

5  And  in  their  mouth  v/as  found  no  guile:  for 
they  are  without  fault  before  the  throne  of  God. 

6  And  I  saw  another  angel  fly  in  the  midst  of 
heaven,  having  the  everlasting  gospel  to  preach 
unto  them  that  dwell  on  the  earth,  and  to  every 
nation,  and  kindred,  and  tongue,  and  people, 

7  Saying  with  a  loud  voice,  Fear  God,  and  give 
glory  to  him;  for  the  hour  of  his  judgment  is 
come:  and  worship  him  that  made  heaven,  and 
earth,  and  the  sea,  and  the  fountains  of  waters. 

8  And  there  followed  another  angel,  saying, 
Babylon  is  fallen,  is  fallen,  that  great  city,  because 
she  made  all  nations  drink  of  the  wine  of  the 
wrath  of  her  fornication. 

9  And  the  third  angel  followed  them,  saying 
with  a  loud  voice,  If  any  man  worship  the  beast 
and  his  image,  and  receive  his  mark  in  his  fore- 
head, or  in  his  hand, 

10  The  same  shall  drink  of  the  wine  of  the 
wrath  of  God,  which  is  poured  out  without  mix- 
ture into  the  cup  of  his  indignation;  and  he  shall 
be  tormented  with  fire  and  brimstone  in  the  pres- 
ence of  the  holy  angels,  and  in  the  presence  of  the 
Lamb : 

11  And  the  smoke  of  their  torment  ascendeth 
up  for  ever  and  ever:  and  they  have  no  rest  day 
nor  night,  who  worship  the  beast  and  his  image, 
and  whosoever  receiveth  the  mark  of  his  name. 

12  Here  is  the  patience  of  the  saints :  here  are 
they  that  keep  the  commandments  of  God,  and 
the  faith  of  Jesus. 


1  And  I  saw,  and  behold,  the  Lamb  stand- 
ing on  the  mount  Zion,  and  with  him  a 
hundred  and  forty  and  four  thousand, 
having  his  name,  and  the  name  of  his 

2  Father,  written  on  their  foreheads.  And 
I  heard  a  voice  from  heaven,  as  the  voice 
of  many  waters,  and  as  the  voice  of  a 
great  thunder:  and  the  voice  which  I 
heard  was  as  the  voice  of  harpers  harping 

3  with  their  harps :  and  they  sing  as  it  were 
a  new  song  before  the  throne,  and  before 
the  four  living  creatures  and  the  elders: 
and  no  man  could  learn  the  song  save  the 
hundred  and  forty  and  four  thousand, 
even  they  that  had  been  purchased  out  of 

4  the  earth.  These  are  they  which  were  not 
defiled  with  women;  for  they  are  virgins. 
These  are  they  which  follow  the  Lamb 
whithersoever  he  goeth.  These  were  pur- 
chased from  among  men,  to  be  the  first- 

5  fruits  unto  God  and  unto  the  Lamb.  And 
in  their  mouth  was  found  no  lie :  they  are 
without  blemish. 

6  And  I  saw  another  angel  flying  in  mid 
heaven,  having  an  eternal  gospel  to  pro- 
claim unto  them  that  ^  dwell  on  the  earth, 
and    unto    every   nation   and   tribe    and 

7  tongue  and  people;  and  he  saith  with  a 
great  voice.  Fear  God,  and  give  him  glory; 
for  the  hour  of  his  judgement  is  come :  and 
worship  him  that  made  the  heaven  and 
the  earth  and  sea  and  fountains  of  waters. 

8  And  another,  a  second  angel,  followed, 
saying.  Fallen,  fallen  is  Babylon  the  great, 
which  hath  made  all  the  nations  to  drink 
of  the  Avine  of  the  wrath  of  her  fornica- 
tion. 

9  And  another  angel,  a  third,  followed 
them,  saying  with  a  great  voice.  If  any 
man  worshippeth  the  beast  and  his  image, 
and  receiveth  a  mark  on  his  forehead,  or 

10  upon  his  hand,  he  also  shall  drink  of  the 
wine  of  the  wrath  of  God,  Avhich  is  -pre- 
pared tmmixed  in  the  cup  of  his  anger; 
and  he  shall  be  tormented  with  fire  and 
brimstone  in  the  presence  of  the  holy  an- 
il gels,  and  in  the  presence  of  the  Lamb :  and 
the  smoke  of  their  torment  goeth  up  ^  for 
ever  and  ever;  and  they  have  no  rest  day 
and  night,  they  that  worship  the  beast  and 
his  image,  and  whoso  receiveth  the  mark 
12  of  his  naTne.  Here  is  the  patience  of  the 
saints,  they  that  keep  the  commandments 
of  God,  anil  the  faith  of  Jesus. 


Or.  sit. 


Gr.  mingled.    *  Gr.  unto  ages  of  ages. 


IX.    THE   TRIUMPH   OF   THE    SAmTS. 
1.  The  one  hundred  and  forty-four  thous.ind  are  those  of  chapter  Beven.     They  arc  the  millennial  host. 
4.  A  figurative  expression  for  freedom  from  idolatry  (compare  chap.  2:  14,  20,  21).     Firstfruits.    As  com- 
pared with  the  heavenly  harvest.    The  ifillcnnlum  is  a  foretaste  of  heaven. 
6,  7.  The  millennial  spread  of  the  gospel. 

8.  The  destruction  of  Rome  (the  legitimate  descendant  of  Babylon,  and  hence  wearing  its  name). 
9-12.  The  eternal  destruction  of  all  adhereuta  of  human  absolutism.    The  saints  of  the  Millennium  will  wait 
patiently  for  this  final  result. 

584 


The  seven  angels  with 


REVELATIOX,    XV 


the  seven  last  plagues. 


13  Ami  I  heard  a  voioe  from  heaven  saying  unto 
me.  Write,  Blessed  are  the  dead  which  die  in  the 
Lord  from  henceforth :  Yea,  saith  the  Spirit,  that 
they  may  rest  from  their  labours;  and  their  works 
do  follow  them. 

14  And  I  looked,  and  behold  a  white  cloud,  and 
upon  the  cloud  one  sat  like  unto  the  Son  of  man, 
having  on  his  head  a  golden  crown,  and  in  his 
hand  a  sharp  sickle. 

15  And  another  angel  came  out  of  the  temple, 
crying  with  a  loud  voice  to  him  that  sat  on  the 
cloud,  Thrust  in  thy  sickle,  and  reap:  for  the  time 
is  come  for  thee  to  reap;  for  the  harvest  of  the 
earth  is  ripe. 

16  And  he  that  sat  on  the  cloud  thrust  in  his 
sickle  on  the  earth ;  and  the  earth  was  reaped. 

17  And  another  angel  came  out  of  the  temple 
which  is  in  heaven,  he  also  having  a  sharp  sickle. 

18  And  another  angel  came  out  from  the  altar, 
which  had  power  over  fire;  and  cried  with  a  loud 
cry  to  him  that  had  the  sharp  sickle,  saying, 
Thrust  in  thy  sharp  sickle,  and  gather  the  clus- 
ters of  the  vine  of  the  earth ;  for  her  grapes  are 
fully  ripe. 

19  And  the  angel  thrust  in  his  sickle  into  the 
earth,  and  gathered  the  vine  of  the  earth,  and  cast 
it  into  the  great  winepress  of  the  wrath  of  God. 

20  And  the  winepress  was  trodden  without  the 
city,  and  blood  came  out  of  the  winepress,  even 
unto  the  horse  bridles,  by  the  space  of  a  thousand 
and  six  hundred  furlongs. 


1.3  And  I  heard  a  voice  from  heaven  say- 
ing. Write,  Blessed  are  the  dead  which 
die  Mn  the  Lord  from  henceforth:  yea, 
saith  the  Spirit,  that  they  may  rest  from 
their  labours;  for  their  works  follow  with 
them. 

14  And  I  saw,  and  behold,  a  white  cloud; 
and  on  the  cloud  I  saw  one  sitting  like 
unto  -a  son  of  man,  having  on  his  head 
a  golden  crown,  and  in  his  hand  a  sharp 

15  sickle.  And  another  angel  came  out  from 
the  temple,  crying  with  a  great  voice  to 
him  that  sat  on  the  cloud.  Send  forth  thy 
sickle,  and  reap :  for  the  hour  to  reap  is 
come;    for  the   harvest   of  the  earth  is 

16  ^  overripe.  And  he  that  sat  on  the  cloud 
cast  his  sickle  upon  the  earth;  and  the 
earth  Avas  reaped. 

17  And  another  angel  came  out  from  the 
temple  which  is  in  heaven,  he  also  having 

18  a  sharp  sickle.  And  another  angel  came 
out  from  the  altar,  he  that  hath  power 
over  fire;  and  he  called  with  a  great  voice 
to  him  that  had  the  shr.rp  sickle,  saying, 
Send  forth  thy  sharp  sickle,  and  gather 
the  clusters  of  the  vine  of  the  earth ;  for 

19  her  grapes  are  fully  ripe.  And  the  angel 
cast  his  sickle  into  the  earth,  and  gathered 
the  *  vintage  of  the  earth,  and  cast  it  into 
the  winepress,  the  great  innepress,  of  the 

20  wrath  of  God.  And  the  winepress  was 
trodden  without  the  city,  and  there  came 
out  blood  from  the  winepress,  even  unto 
the  bridles  of  the  horses,  as  far  as  a  thou- 
sand and  six  hundred  furlongs. 


1  Or,  in  the  Lord.    From  henceforth,  yea,  saith  the  Spirit.    ^  Or,  the  Son.    ^  Gr.  dried  up.    *  Gr.  vine. 

13.  The  blessedness  of  those  who,  from  this  time  (the  beginning  of  the  Millennium)  being  in  Jesus,  die  in  him 
to  sin  (compare  2  Cor.  5 :  14,  15,  and  Col.  3:3).  This  passage  is  very  erroneously  used  in  funeral  services  as  refer- 
ring to  the  physical  death  of  saints.  The  "  from  henceforth  "  thus  has  no  meaning.  Those  words  designate  a  special 
time  in  the  Church's  history,  but  the  saints  who  physically  die  are  equally  blessed  at  all  periods  of  the  Church's  his- 
tory. Here  the  declaration  is,  that  God's  people  in  the  Millennium  are  peculiarly  happy  for  this  earthly  life  as 
resting  from  all  persecution,  and  seeing  their  pious  labors  have  immediate  aud  continuous  fruit. 

14-16.  Christ  gathers  his  own. 

17-30.  The  destroying  angel  gathers  the  wicked.    These  verses,  14-20,  form  the  sequel  to  the  Millennium  view. 

20.  Horses  were  used  to  tread  out  the  grapes.  A  thousand  and  six  hundred  furlongs.  The  punishment 
of  exceeding  great  iniquity  :  6  x  loO  +  1,000. 


CHAPTER    XV. 

1.  The  seven  angels  with  the  seven  last  plagnes.     3.  The  song  of  them  that  overcome  the  heast.     7.  The  seven 
vials  full  of  the  wrath  of  Q-od. 


1  And  I  saw  another  sign  in  heaven,  great  and 
marvellous,  seven  angels  having  the  seven  last 
plagues;  for  in  them  is  filled  up  the  wrath  of 
God. 

2  And  I  saw  as  it  were  a  sea  of  glass  mingled 
with  fire :  and  them  that  had  gotten  the  victory 
over  the  beast,  and  over  his  image,  and  over  his 
mark,  and  over  the  number  of  his  name,  stand  on 
the  sea  of  glass,  having  the  harps  of  God. 


And  I  saw  another  sign  in  heaven,  great 
and  marvellous,  seven  angels  having  seven 
plagues,  tv/iich  are  the  last,  for  in  them  is 
finished  the  wrath  of  God. 

And  I  saw  as  it  were  a  glassy  sea  min- 
gled with  fire ;  and  them  that  come  vic- 
torious from  the  beast,  and  from  his 
image,  and  from  the  number  of  his  name, 
standing  i  by  the  glassy  sea,  having  harps 


Or,  upoti. 


X.    INTRODUCTION  TO  THE  SEVEN  BOWLS. 

1.  "Which  are  the  last.    Belonging  to  the  "  last  days  "  (Isa.  2:2);  i.e.,  the  Messianic  times. 

)J.  The  glassy  sea  which  betokens  God's  cleansing  truth  is  mixed  with  the  Are  of  judgment,  as  the  wrath  of  God 
Is  to  be  shown.  As  the  "  beast  "  represents  worldly  power  in  its  highest  form,  and  his  image  is  that  power  imitated 
in  lower  forms,  and  the  number  of  his  name  is  the  hint  or  indication  of  his  name,  — that  is,  a  negative  adherence 
to  the  worldly  power,  —  those  who  are  victorious  over  these  are  those  who  are  "  not  of  this  world  "  (John  15  :  10). 
These,  therefore,  do  not  represent  the  saints  of  any  special  epoch,  but  of  all  ages.  The  second  beast  (Papacy)  is  not 
referred  to. 


686 


The  angels  pour  out 


REVELATIOX,    XVI. 


tteir  vials  full  of  wrath. 


3  And  they  sing  the  song  of  Closes  the  servant 
of  God,  and  the  song  of  the  Lamb,  saying,  (ireat 
and  marvellous  are  thy  works,  Lord  God  Almighty; 
just  and  true  are  thy  ways,  thou  King  of  saints, 

4  Who  shall  not  fear  thee,  O  Lord,  and  glorify 
thy  name  ?  for  tliou  only  art  holy:  for  all  nations 
shall  come  and  worship  before  thee;  for  thy  judg- 
ments are  made  manifest. 

5  And  after  that  I  looked,  and,  behold,  the  tem- 
ple of  the  tabernacle  of  the  testimony  in  heaven 
was  opened: 

6  And  the  seven  angels  came  out  of  the  temple, 
having  the  seven  plagues,  clothed  in  pure  and 
white  linen,  and  having  their  breasts  girded  with 
golden  girdles. 

7  And  one  of  the  four  beasts  gave  unto  the 
seven  angels  seven  golden  vials  full  of  the  wrath 
of  God,  who  liveth  for  ever  and  ever. 

8  And  the  temple  was  filled  with  smoke  from 
the  glory  of  God,  and  from  his  power;  and  no 
man  was  able  to  enter  into  the  temple,  till  the 
seven  plagues  of  the  seven  angels  were  fulfilled. 


3  of  God.  And  they  sing  the  song  of  Moses 
the  servant  of  God,  and  the  song  of  the 
Lamb,  saying,  (Jreat  and  marvellous  are 
thy  works,  O  Lord  God,  the  Almighty; 
righteous   and   true  are   thy   ways,   thou 

4  King  of  the  ^  ages.  Who  shall  not  fear, 
O  Lord,  and  glorify  thy  name  ?  for  thou 
only  art  holy;  for  all  the  nations  shall 
come  and  worship  before  thee;  for  thy 
righteous  acts  have  been  made  manifest, 

5  And  after  these  things  I  saw,  and  the 
temple  of  the  tabernacle  of  the  testimony 

6  in  heaven  was  opened:  and  there  came 
out  from  the  temple  the  seven  angels  that 
had  the  seven  plagues,  arrayed  - Mith  jire- 
cious  stone,  pure  aiid  bright,  and  girt 
about  their  breasts  with  golden  girdles. 

7  And  one  of  the  four  living  creatures  gave 
unto  the  seven  angels  seven  golden  bowls 
full  of  the  wrath  of  God,  who  liveth  ^  for 

8  ever  and  ever.  And  the  temple  was  filled 
with  smoke  from  the  glory  of  God.  and 
from  his  power;  and  none  was  able  to 
enter  into  the  temple,  till  the  seven  plagues 
of  the  seven  angels  should  be  finished. 


1  Many  ancient  authorities  read  nations.    '  Many  ancient  authorities  read  in  linen.    ^  Gr.  unto  the  ages  of  the  ages. 

3.  And  they  sing.  This  testimony  of  God's  saints  is  made  in  view  of  the  judgments  about  to  be  displayed, 
which  are  thus  characterized  as  just  and  holy.  Moses.  The  Old  Testament.  The  Lamb.  The  2sew  Testameut. 
The  two  Testaments  alike  make  manifest  the  greatness,  justice,  and  holiness  of  God. 

5,  6.  The  judgments  appropriately  come  from  God's  dwelling-place.  Arrayed  with  precious  stone. 
This  is  one  of  the  unfortunate  instances  of  excessive  purism,  or  rigidness  of  rule,  in  the  Revisers.  The  two  Greek 
words  for  "  stone"  and  "  linen"  are  very  similar  (XiOov  and  Au'oi-).  Two  uncials  and  the  Latin  Vulgate  (in  the  old- 
est MS.S.)  read  the  former;  and  three  uncials  with  the  Latin  Vulgate  in  its  Clementine  form,  and  the  late  .'^yriac  and 
Armenian  versions,  read  the  latter  or  its  equivalent.  The  former  is  the  more  difficult  reading,  and  certainly  was 
abandoned  by  the  later  Latin  editors.  As  it  thus  appears  to  be  the  more  ancient  reading,  the  rule  requires  it  to  be 
adopted  ;  and  Ezek.  28  :  13,  "  Every  precious  stone  was  thy  covering  "  (jtoc  \idoi'  xPlfrToi/  efSeSea-ai) ,  is  relied  upon  for 
support.  But  there  the  two  adjectives  make  it  clear.  Here  neither  Kadap'ov  nor  Aa^n-pbi'  specify  \.he 2^recious  stone; 
nor  is  there  any  "every"  or  "all,"  which  would  convey  the  idea  of  a  covering.  AVe  are  obliged  to  think  of  one 
stone  covering  one  angel,  if  not  all  seven.  This  awkwardness  should  lead  us  to  prefer  the  reading  "  linen,"  for  which 
we  can  also  quote  Ezekiel  (chap.  44  :  17). 


CHAPTER    XVI. 


The  angels  pour  out  their  vials  full  of  wrath.     6.  The  plagues  that  follow  thereupon, 
thief.     Blessed  are  they  that  watch. 


15.  Christ  cometh  as  a 


1  And  I  heard  a  great  voice  out  of  the  temple 
saying  to  the  seven  angels.  Go  your  ways,  and 
pour  out  the  vials  of  the  wrath  of  God  upon  the 
earth. 

2  And  the  first  went,  and  poured  out  his  vial 
upon  the  earth;  and  there  fell  a  noisome  and 
grievous  sore  upon  the  men  which  had  the  mark 
of  the  beast,  and  upon  them  which  worshipped 
his  image. 

3  And  the  second  angel  poured  out  his  vial  upon 
the  sea;  and  it  became  as  the  l)lood  of  a  dead  man  : 
and  every  living  soul  died  in  the  sea. 


And  I  heard  a  great  voice  out  of  the 
temple,  saying  to  the  seven  angels.  Go  ye, 
and  pour  out  the  seven  bowls  of  the  wrath 
of  God  into  the  earth. 

And  the  first  went,  and  poured  out  his 
bowl  into  the  earth;  and  ^  it  became  a 
noisome  and  grievous  sore  upon  the  men 
which  had  the  mark  of  the  beast,  and 
which  worshipped  his  image. 

And  the  second  poured  out  his  bowl 
into  the  sea;  and  Mt  became  blood  as  of 
a  dead  man;  and  every  -'  living  soul  died, 
even  the  things  that  Avere  in  the  sea. 


Or,  there  came.    *  Gr.  soul  of  life. 


XL    THE   SEVEN  BOWLS. 
The  First  Mowl.—9.  Noisome  and  prievons  sore.    Like  the  boiU  of  Egypt  (Exod.  9:10).    The  effect  of 

Christianity  in  confounding  pagan  Institutions  (just  as  the  magicians  co\ild  not  stand  before  Moses  because  of  the 
toils)  is  here  indicated  (see  on  the  first  trumpet).    For  the  beast  and  hi^image,  see  on  chap.  15  :2. 

The  Second  Moid.  — 3-  The  agitation  of  the  nations  in  the  last  efforts  of  the  pagan  empire  (see  on  the  second 
trumpet). 


Christ  cometli  as  a  thief. 


REVELATIOX,    XVI. 


Blessed  are  they  that  watch. 


4  And  the  third  angel  poured  out  his  vial  upon 
the  rivers  and  fountains  of  waters;  and  they  be- 
came blood. 

5  And  I  heard  the  angel  of  the  waters  say, 
Thou  art  righteous,  O  Lord,  which  art,  and  wast, 
and  shalt  be,  because  thou  hast  judged  thus. 

6  For  they  have  shed  the  blood  of  saints  and 
prophets,  and  thou  hast  given  them  blood  to  drink; 
for  they  are  worthy. 

7  And  I  heard  another  out  of  the  altar  say. 
Even  so,  Lord  God  Almighty,  true  and  righteous 
are  thy  judgments. 

8  And  the  fourth  angel  poured  out  his  vial  upon 
the  smi;  and  power  was  given  unto  him  to  scorch 
men  with  fire. 

9  And  men  were  scorched  with  great  heat,  and 
blasphemed  the  name  of  God,  which  hath  power 
over  these  plagues :  and  they  repented  not  to  give 
him  glory. 

10  And  the  fifth  angel  poured  out  his  vial  upon 
the  seat  of  the  beast;  and  his  kingdom  was  full 
of  darkness;  and  they  gnawed  their  tongues  for 
pain, 

11  And  blasphemed  the  God  of  heaven  because 
of  their  pains  and  their  sores,  and  repented  not  of 
their  deeds. 

12  And  the  sixth  angel  poured  out  his  vial  upon 
the  great  river  Euphrates ;  and  the  water  thereof 
was  dried  up,  that  the  way  of  the  kings  of  the 
east  might  be  prepared. 

13  And  I  saw  three  unclean  spirits  like  frogs 
come  out  of  the  mouth  of  the  dragon,  and  out 
of  the  mouth  of  the  beast,  and  out  of  the  mouth  of 
the  false  prophet. 

14  For  they  are  the  spirits  of  devils,  working 
miracles,  which  go  forth  unto  the  kings  of  the 
earth  and  of  the  whole  world,  to  gather  them  to 
the  battle  of  that  great  day  of  God  Almighty. 

1.5  Behold,  I  come  as  a  thief.  Blessed  is  he 
that  watcheth,  and  keepeth  his  garments,  lest 
he  walk  naked,  and  they  see  his  shame. 

16  And  he  gathered  them  together  into  a  place 
called  in  the  Hebrew  tongue  Armageddon. 

17  And  the  seventh  angel  poured  out  his  vial 
into  the  air;  and  there  came  a  great  voice  out  of 
the  temple  of  heaven,  from  the  throne,  saying.  It 
is  done. 

18  And  there  were  voices,  and  thunders,  and 
lightnings;  and  there  was  a  great  earthquake, 
such  as  was  not  since  men  were  upon  the  earth, 
so  mighty  an  earthquake,  and  so  great. 

19  And  the  great  city  was  divided  into  three 
parts,  and  the  cities  of  the  nations  fell:  and  great 
Babylon  came  in  remembrance  before  God,  to 
give  unto  her  the  cup  of  the  wine  of  the  fierceness 
of  his  wrath. 


4  And  the  third  poured  out  his  bowl  into 
the  rivers  and  the  fountains  of  the  waters ; 

5  1  and  '^  it  became  blood.  And  1  heard  the 
angel  of  the  waters  saying.  Righteous  art 
thou,  which  ait  and  which  wast,  thou 
Holy  One,  because  thou  didst  thus  '^  judge : 

G  for  they  poured  out  the  blood  of  saints 
and  prophets,  and  blood  hast  thou  given 

7  them  to  drink:  they  are  worthy.  And  I 
heard  the  altar  saying,  Yea,  O  Lord  God, 
the  Almighty,  true  and  righteous  are  thy 
judgements. 

8  And  the  fourth  poured  out  his  bowl 
upon  the  sun ;  and  it  was  given  unto  ■*  it 

9  to  scorch  men  with  fire.  And  men  were 
scorched  with  great  heat:  and  they  blas- 
phemed the  name  of  the  God  which  hath 
the  power  over  these  plagues;  and  they 
repented  not  to  give  him  glory. 

10  And  the  fifth  poured  out  his  bowl  upon 
the  throne  of  the  beast;  and  his  kingdom 
was   darkened;    and    they  gnawed    their 

11  tongues  for  pain,  and  they  blasphemed 
the  God  of  heaven  because  of  their  pains 
and  their  sores;  and  they  repented  not  of 
their  works. 

12  And  the  sixth  poured  out  his  bowl  upon 
the  great  river,  the  river  Euphrates;  and 
the  water  thereof  was  dried  up,  that  the 
way  might  be  made  ready  for  the  kings 

13  that  come  from  the  sunrising.  And  1  saw 
cominn  out  of  the  mouth  of  the  dragon, 
and  out  of  the  mouth  of  the  beast,  and 
out   of  the  mouth  of  the  false  prophet, 

14  three  unclean  spirits,  as  it  were  frogs :  for 
they  are  spirits  of  ^devils,  working  signs; 
which  go  forth  ^  unto  the  kings  of  the 
whole  'world,  to  gather  them  together 
unto  the  war  of  the  great  day  of  God,  the 

1.5  Almighty.  (Behold,  I  come  as  a  thief. 
Blessed  is  he  that  watcheth,  and  keepeth 
his  garments,  lest  he  walk  naked,  and  they 

16  see  his  shame.)  And  they  gathered  them 
together  into  the  place  which  is  called  in 
Hebrew  Har-Magedon. 

17  And  the  seventh  poured  out  his  bowl 
upon  the  air ;  and  there  came  forth  a  great 
voice  out  of  the  temple,  from  the  throne, 

18  saying,  It  is  done:  and  there  were  light- 
nings, and  voices,  and  thunders;  and  there 
was  a  great  earthquake,  such  as  was  not 
since  "  there  were  men  upon  the  earth,  so 

19  great  an  earthquake,  so  mighty.  And  the 
great  city  was  divided  into  three  parts,  and 
the  cities  of  the  nations  fell :  and  Babylon 
the  great  was  remembered  in  the  sight  of 
God,  to  give  unto  her  the  cup  of  the  wine 


1  Some  ancient  authorities  read  and  they  became.  -  Or,  there  came.  ^  Or,  judge.  Because  they  .  .  .  prophets, 
thou  ha.it  giMn  them  blood  nlno  to  drink.  *  Or,  him.  ^  Gr.  demons.  ^  Or,  upon.  ''  Gr.  inhabited  earth. 
«  Some  ancient  autliorities  read  there  icafi  a  man. 

The  Third  Bowl.  —  i.  The  pagan  institutions,  with  their  principles  and  Bources,  are  made  odious;  and  so  the 
persecuted  Church  is  avenged. 

7.  The  altar  saying.    The  altar  is  Christ  (see  Heb.  13 :  10) . 

The  Fourth  Boiol.—S.  The  apparent  head  of  the  Church  (its  chief  light)  is  only  destructive. 

The  Fifth  Bowl.  — 10.  A  state  of  adversity  for  the  false  Church  and  its  helpers,  without  any  repentance  on  their 
part.     This  is  the  condition  of  Church  and  State  in  Europe  for  the  last  three  hundred  and  fifty  years. 

The  Sixth  Bowl.  — 13.  Euphrates.     See  on  chap.  9  :  14. 

13.  The  false  prophet.  The  same  as  the  second  beast  of  chap.  13:11.  He  acted  as  the  first  beast's  prophet. 
13-16.  The  spirit  of  worldliness,  which  comes  from  Satan,  and  showed  itself  in  human  absolutism  and  in  the 
Papacy,  is  at  the  close  of  the  Millennium  to  make  a  last  effort  to  destroy  the  true  Church.  It  is  the  battle  of  Har- 
Magedon.     It  is  the  conflict  with  Gog  and  Magog  (chap.  20  :  8 ;  compare  Ezek.  chaps.  38,  39). 

16.  Har-Magedon.  The  mountain  of  Megiddo.  The  place  where  Barak  destroyed  the  mighty  hosts  of  Jabin 
(Judg.  4  :  13,  and  5 :  19).    It  stands  as  an  emblem  of  the  final  destruction  of  the  enemies  of  God's  Israel. 

587 


Babylon,  the  motter 


REVELATIOX,    XVIL 


of  all  abominatioiis, 


20  And  every  island  fled  away,  and  the  moun- 
tains were  not  found. 

21  And  there  fell  upon  men  a  great  hail  out  of 
heaven,  every  utone  about  the  weight  of  a  talent: 
and  men  blasphemed  God  because  of  the  plague 
of  the  hail ;  for  the  plague  thereof  was  exceeding 
great. 


20  of  the  fierceness  of  his  wrath.  And  every 
island  fled  away,  and  the  mountains  were 

21  not  found.  And  great  hail,  ever)/  utoiie 
about  the  weight  of  a  talent,  cometh  down 
out  of  heaven  upon  men:  and  men  blas- 
phemed God  because  of  the  plague  of  tlie 
hail;  for  the  plague  thereof  is  exceeding 
great. 


The  Seventh  Bote!.  — n-21.   De8crii)lion  of  the  scenes  of  the  judgmeut-day. 


CHAPTER    XVII. 


3i  4.  A  woman  arrayed  in  purple  and  scarlet,  with  a  golden  cup  in  her  hand,  sitteth  upon  the  beast,  5.  which  is 
great  Babylon,  the  mother  of  all  abominations.  9.  The  interpretation  of  the  seven  heads,  12,  and  the  ten 
horns.     8.  The  punishment  of  the  whore.     14.  The  victory  of  the  Lamb. 


1  AxD  there  came  one  of  the  seven  angels 
which  had  the  seven  vials,  and  talked  with  me, 
saying  unto  me,  Come  hither;  I  will  shew  unto 
thee  the  judgment  of  the  great  whore  that  sitteth 
upon  many  waters : 

2  With  whom  the  kings  of  the  earth  have  com- 
mitted fornication,  and  the  inhabitants  of  the 
earth  have  been  made  drunk  with  the  wine  of  her 
fornication. 

3  So  he  carried  me  away  in  the  spirit  into  the 
wilderness :  and  I  saw  a  woman  sit  upon  a  scarlet 
coloured  beast,  full  of  names  of  blasphemy,  having 
seven  heads  and  ten  horns. 

4  And  the  woman  was  arrayed  in  purple  and 
scarlet  colour,  and  decked  with  gold  and  precious 
stones  and  pearls,  having  a  golden  cup  in  her 
hand  full  of  abominations  and  filthiness  of  her 
fornication : 

5  And  upon  her  forehead  loas  a  name  written, 
MYSTERY,  BABYLON  THE  GREAT,  THE 
MOTHER  OF  HARLOTS  AND  ABOMINA- 
TIONS  OF   THE   EARTH. 

6  And  I  saw  the  woman  drunken  with  the  blood 
of  the  saints,  and  with  the  blood  of  the  martyrs  of 
Jesus:  and  when  I  saw  her,  I  wondered  with  great 
admiration. 

7  And  the  angel  said  unto  me.  Wherefore  didst 
thou  marvel  ?  I  will  tell  thee  the  mystery  of  the 
woman,  and  of  the  beast  that  carrieth  her,  which 
hath  the  seven  heads  and  ten  horns. 

8  The  beast  that  thou  sawest  was,  and  is  not; 
and  shall  ascend  out  of  the  bottomless  pit,  and  go 
into  perdition:  and  they  that  dwell  on  the  earth 
shall  wonder,  whose  names  were  not  written  in 
the  book  of  life  from  the  foundation  of  the  world, 
when  they  behold  the  beast  that  was,  and  is  not, 
and  yet  is. 


1  AxD  there  came  one  of  the  seven  angels 
that  had  the  seven  bowls,  and  spake 
with  me,  saying,  Gome  hither,  I  will  shew 
thee  the  judgement   of  the   great  hark)t 

2  that  sitteth  upon  many  waters ;  with 
whom  the  kings  of  the  earth  connnittcd 
fornication,  and  they  that  dwell  in  the 
earth  were  made  drunken  with  the  wine 

3  of  her  fornication.  And  he  carried  me 
away  in  the  Spirit  into  a  Avilderness:  and 
I  saw  a  M'oman  sitting  upon  a  scarlet- 
coloured  beast,  ifull  of  names  of  blas- 
phemy, having  seven  heads  and  ten  horns. 

4  And  the  woman  was  arrayed  in  purple 
and  scarlet,  and  '-^decked  with  gold  and 
precious  stone  and  jiearls,  having  in  her 
hand  a  golden  cup  full  of  ai)ominations, 
^  even  the  unclean  things  of  lier  fornica- 

5  tion,  and  upon  her  forehead  a  name  writ- 
ten, *MYSTEKY,  I5ABYLOX  THE  GHEAT, 
THE  MOTIIEK  OF  THE  HARLOTS  AXI)  OF 
THE     AHOMINATIOXS     OF     THE       EAKTH. 

6  And  I  saw  the  woman  drunken  with  the 
blood  of  the  saints,  and  with  the  blood  of 
the  ^martyrs  of  Jesus.  And  when  I  saw 
her,    I   wondered   with    a  great   wonder. 

1  And  the  angel  said  unto  me.  Wherefore 
didst  thou  wonder  ?  I  will  tell  thee  the 
mystery  of  the  woman,  and  of  the  beast 
that  carrieth  her,  which  hath  the  seven 

8  heads  and  the  ten  horns.  The  beast  that 
thou  sawest  was,  and  is  not;  and  is  about 
to  come  up  out  of  the  abyss,  •>  and  to  go 
into  perdition.  And  they  that  <lwell  on 
the  earth  shall  wonder,  tliey  whose  name 
hath  not  been  written  "  in  the  book  of  life 
from  the  foundation  of  the  world,  when 
they  behold  the  beast,  how  that  he  was. 


1  Or,  names  f nil  of  biaiiphemy.    '  Gr.  gilded.    ^  Or,  and  of  the  unclean  things.    *  Or,  o  myatenj,  BABYLOX 
THE  iillEAT.    5  Or,  witnesses.    «  Some  ancient  authorities  read  and  he  goelh.    '  Or.  on. 

XII.    BABTLOX  AND  ITS  DESTRUCTION. 

1.  Harlot.  Apostate  church.  As  a  noble  woman  (chap.  12 :  1)  is  a  true  church.  Many  waters.  Many 
peoples  (verse  15). 

2.  The  governments  (absolute)  arc  affiliated  with  her. 

3.  Into  a  wilderness.  See  chap.  12:  6,  14.  The  w^oman  so  noble  has  become  a  harlot.  The  church  so  pure 
hag  become  foul  and  false.  .Scarlet-coloured  beast.  Bloody  absolutism,  which  is  blasphemous  iu  all  its  ussuuip- 
tions.     Seven  heads  aind  ten  horns.    As  in  chap.  13:  1. 

4.  Royal  splendor  and  wantonness. 

6.  mystery.  The  margin  is  better,  "a  mystery."  That  is,  the  name  written  on  her  forehead  was  a  mystery ; 
i.e.,  a  hieroglyph,  signifying  something  that  must  be  studied  out.  Babylon,  etc.  Babylon  was  the  first  of  the 
empires  that  was  represented  in  the  image  in  Nebuchadnezzar's  dream  (Dun.  2:  .32.38).  It  becomes  thus  a  type 
of  all  tyrannical  powers.  It  is  here  ideulifled  in  this  way  with  Papal  Rome,  the  great  source  of  the  proslitulion  of 
Christianity. 

6.  Rome's  fearful  cruelties  toward  godly  people;  e.g.,  the  Inquisition. 

8.  The  beast  of  absolutism  ceased  for  a  moment.     That  is,  the  tyrauuy  of  the  emperor  over  men's  conscience 

5SS 


Babylon 


REYELATIOX,    XVIIL 


is  fallen. 


9  And  here  is  the  mind  which  hath  wisdom. 
The  seven  heads  are  seven  mountains,  on  which 
the  woman  sitteth. 

10  And  there  are  seven  kings:  five  are  fallen, 
and  one  is,  and  the  other  is  not  yet  come;  and 
when  he  cometli,  he  must  continue  a  short  space. 

11  And  the  beast  that  was,  and  is  not,  even  he 
is  the  eighth,  and  is  of  the  seven,  and  goeth  into 
perdition. 

12  And  the  ten  horns  which  thou  sawest  are 
ten  kings,  which  have  received  no  kingdom  as 
yet ;  but  receive  jjower  as  kings  one  hour  with  the 
beast. 

13  These  have  one  mind,  and  shall  give  their 
power  and  strength  unto  the  beast. 

14  These  shall  make  war  with  the  Lamb,  and 
the  Lamb  shall  overcome  them :  for  he  is  Lord  of 
lords,  and  King  of  kings :  and  they  that  are  with 
him  are  called,  and  cliosen,  and  faithful. 

1.5  And  he  saith  unto  me,  The  waters  which 
thou  sawest,  where  the  whore  sitteth,  are  peoples, 
and  nniltitudes,  and  nations,  and  tongues. 

1(5  And  the  ten  horns  whicli  thou  sawest  upon 
the  beast,  these  shall  hate  the  whore,  and  shall 
make  her  desolate  and  naked,  and  shall  eat  her 
flesh,  and  burn  her  with  fire. 

17  For  God  hath  put  in  their  hearts  to  fulfil  his 
will,  and  to  agree,  and  give  their  kingdom  unto 
the  beast,  until  the  words  of  God  shall  be  fulfilled. 

18  And  the  Avoman  which  thou  sawest  is  that 
great  city,  which  reigneth  over  the  kings  of  the 
earth. 


9  and  is  not,  and  ^  shall  come.  Here  is  the 
2  mind  which  hath  wisdom.  The  seven 
heads  are  seven  mountains,  on  which  the 

10  woman  sitteth :  and  '■^  they  are  seven  kings ; 
the  five  are  fallen,  the  one  is,  the  other  is 
not  yet  come;  and  when  he  cometh,  he 

11  nuist  continue  a  little  while.  And  the 
beast  that  was,  and  is  not,  is  himself  also 
an  eighth,  and   is  of  the  seven;  and  he 

12  goeth  into  perdition.  And  the  ten  horns 
that  thou  sawest  are  ten  kings,  which 
have  received  no  kingdom  as  yet;  but 
they  receive  authority  as  kings,  with  the 

13  beast,  for  one  hour.  These"  have  one 
mind,  and  they  give  their  power  and  au- 

14  thority  unto  the  beast.  These  shall  war 
against  the  Lamb,  and  the  Lamb  shall 
overcome  them,  for  he  is  Lord  of  lords, 
and  King  of  kings;  and  they  alfio  i^hall 
overcome  that  are  with  him,  called  and 

15  chosen  and  faithful.  And  he  saith  unto 
me.  The  waters  which  thou  sawest,  where 
the  harlot  sitteth,  are  peoples,  and  multi- 

16  tildes,  and  nations,  and  tongues.  And  the 
ten  horns  which  thou  sawest,  and  the  beast, 
these  shall  hate  the  harlot,  and  shall  make 
her  desolate  and  naked,  and  shall  eat  her 
flesh,  and  shall  burn  her  utterly  with  fire. 

17  For  God  did  put  in  their  hearts  to  do  his 
mind,  and  to  come  to  one  mind,  and  to 
give  their  kingdom  unto  the  beast,  until 
the  words  of  God  should  be  accomplished. 

18  And  the  woman  whom  thou  sawest  is  the 
great  city,  which  *  reigneth  over  the  kings 
of  the  earth. 


Gr.  s/iall  be  pre 


Or,  meanhig.    "  Or,  t/iert 


Gr.  /lath  a  kingdom. 


ceased  upon  the  empire's  becoming  Christian.  The  prophet,  or  rather  the  angel,  puts  himself,  as  it  were,  in  that  age 
of  Constantine  and  his  successors.  Out  of  the  abyss  of  evil,  the  old  tyranny  arose  again  in  the  secular  empire,  and 
then  became  transferred  to  the  ecclesiastical  head. 

9.  Here  is  the  mind  whicli  liath  wisdom.  See  chap.  13: 18.  The  seven  heads  are  seven  mountains  and 
seven  kings.  That  is,  they  represent  the  seven  empires  (kings) ;  and  these  empires,  in  their  apparent  solidity  and 
grandeur,  are  like  mountains. 

10.  Five  are  fallen.  Egypt,  Assyria,  Babylon,  Persia,  Greece.  One  is.  Pagan  Rome.  The  other  is 
not  yet  come.    Papal  Rome. 

11.  The  beast  of  absolutism  is  so  thoroughly  represented  in  the  ten  horns  (verse  12),  or  the  many  kingdoms  into 
which  the  Roman  empire  was  divided,  that  in  them  he  may  be  counted  as  eighth  head  of  absolute  power. 

13.  The  whole  tendency  of  European  monarchy  is  toward  human  tyranny  over  the  people  of  God. 

14.  In  the  strife  of  a  pure  Christianity  with  this  adverse  world-power,  the  former  shall  conquer. 
16.  The  European  kingdoms  shall  at  last  destroy  the  Papacy. 

18.  Great  city.    Not  the  literal  city  of  Rome,  but  the  Romish  church. 


CHAPTER    XVIII. 


2.  Babylon  ia  fallen,  4.  The  people  of  God  commanded  to  depart  ont  of  her.  9.  The  kings  of  the  earth, 
11.  with  the  merchants  and  mariners,  lament  over  her.  20.  The  saints  rejoice  for  the  judgments  of  God 
upon  her. 


1  And  after  these  things  I  saw  another  angel 
come  down  from  heaven,  having  great  power;  and 
the  earth  was  lightened  with  his  glory. 

2  And  he  cried  mightily  with  a  strong  voice, 
saying,  Babylon  the  great  is  fallen,  is  fallen,  and 
is  become  the  habitation  of  devils,  and  the  hold  of 
every  foul  spirit,  and  a  cage  of  every  unclean  and 
hateful  bird. 


1  After  these  things  I  saw  another  angel 
coming  down  out  of  heaven,  having  great 
authority;   and   the   earth  was  lightened 

2  with  his  glory.  And  he  cried  with  a 
mighty  voice,  saying.  Fallen,  fal'en  is 
Babylon  the  great,  and  is  become  a  habi- 
tation of  ^  devils,  and  a  -  hold  of  every 
unclean  spirit,  and  a  ^hold  of  every  un- 


Gr.  (femons.    ^  Or,  prison. 


A  view  of  Babylon's  fall.     1.  The  grandeur  of  this  angel  shows  the  importance  of  this  crisis  to  the  true  Church. 
2.  The  figure  is  taken  from  Isaiah  (chap.  13  :  21,  and  21 :  9)  and  Jeremiah  (chap.  50 :  39,  and  51 :  37) ,  who  describe 
thus  the  ruined  condition  of  the  literal  Babylon. 


The  kings  of  the  earth 


REVELATIOX,    XVIII. 


lament  over  Babylon. 


3  For  all  nations  have  drunk  of  the  wine  of 
the  wrath  of  her  fornication,  and  the  kings  of  the 
earth  have  committed  fornication  with  her,  and 
the  merchants  of  the  earth  are  waxed  rich  tlirough 
the  abundance  of  her  delicacies. 

4  And  I  heard  another  voice  from  heaven,  say- 
ing. Come  out  of  her,  my  people,  that  ye  be  not 
partakers  of  her  sins,  and  that  ye  receive  not  of 
her  plagues. 

.5  For  her  sins  have  reached  unto  heaven,  and 
God  hath  remembered  her  iniquities. 

6  Reward  her  even  as  she  rewarded  you,  and 
double  unto  her  double  according  to  her  works: 
in  the  cup  which  she  hath  tilled  fill  to  her  double. 

7  How  much  she  hath  glorified  herself,  and 
lived  deliciously,  so  much  toruient  and  sorrow  give 
her:  for  she  saith  in  her  heart,  I  sit  a  queen,  and 
am  no  widow,  and  shall  see  no  sorrow. 

8  Therefore  shall  her  plagues  come  in  one  day, 
death,  and  mom-niug,  and  famine;  and  she  shall 
be  utterly  burned  with  fire:  for  strong  is  the  Lord 
God  who  judgeth  her. 

9  And  the  kings  of  the  earth,  who  have  com- 
mitted fornication  and  lived  deliciously  with  her, 
shall  bewail  her,  and  lament  for  her,  when  they 
shall  see  the  smoke  of  her  burning, 

10  Standing  afar  off  for  the  fear  of  her  torment, 
saying,  Alas,  alas  that  great  city  Babylon,  that 
mighty  city!  for  in  one  hour  is  thy  judgment 
come. 

11  And  the  merchants  of  the  earth  shall  weep 
and  mourn  over  her;  for  no  man  buyeth  their 
merchandise  any  more : 

12  The  merchandise  of  gold,  and  silver,  and  pre- 
cious stones,  and  of  pearls,  and  fine  linen,  and 
purple,  and  silk,  and  scarlet,  and  all  thyine  wood, 
anil  all  manner  vessels  of  ivory,  and  all  manner 
vessels  of  most  precious  wood,  and  of  brass,  and 
iron,  and  marble, 

i:3  And  cinnamon,  and  odours,  and  ointments, 
and  frankincense,  and  wine,  and  oil,  and  fine 
fiour,  and  wheat,  and  beasts,  and  sheep,  and 
horses,  and  chariots,  and  slaves,  and  souls  of  men. 

14  And  the  fruits  that  thy  soul  lusted  after  are 
departed  from  thee,  and  all  things  which  were 
dainty  and  goodly  are  departed  from  thee,  and 
thou  shalt  find  them  no  more  at  all. 

1.5  The  merchants  of  these  things,  which  were 
made  rich  by  her,  sliall  stand  afar  off  for  the  fear 
of  her  torment,  weeping  and  wailing, 

IG  And  saying,  Alas,  alas  that  great  city,  that 
was  clothed  in  fine  linen,  and  purple,  and  scarlet, 
and  decked  with  gold,  and  precious  stones,  and 
pearls ! 

17  For  in  one  hour  so  great  riches  is  come  to 
nought.  And  every  shipmaster,  and  all  the  com- 
pany in  ships,  and  sailors,  and  as  many  as  trade 
by  sea,  stood  afar  off, 

18  And  cried  when  they  saw  the  smoke  of  her 
burning,  saying.  What  city  is  like  unto  this  great 
city! 


clean  and  hateful  bird.  For  ^by  ^the 
wine  of  the  wrath  of  her  fornication  all 
the  nations  are  fallen;  and  the  kings  of 
the  earth  connnitted  fornication  with  her, 
and  the  merchants  of  the  earth  waxed  rich 
by  the  power  of  her  ^  wantonness. 

And  I  heard  another  voice  from  heaven, 
saying.  Come  forth,  my  people,  out  of  her, 
that  ye  have  no  fellowship  with  her  sins, 
and  that  ye  receive  not  of  her  plagues :  for 
her  sins  ■*  have  reached  even  unto  heaven, 
and  God  hath  remembered  her  iniquities. 
Kender  unto  her  even  as  she  rendered, 
and  double  unto  her  the  double  according 
to  her  works:  in  the  cup  which  she  min- 
gled, mingle  unto  her  double.  How  much 
soever  she  glorified  herself,  and  waxed 
^wanton,  so  much  give  her  of  torment 
and  mourning:  for  she  saith  in  her  licart, 
I  sit  a  queen,  and  am  no  widoAV,  and  j^luiU 
in  no  wise  see  Tuourning.  Therefore  in 
one  day  shall  her  plagues  come,  death,  and 
mourning,  and  famine;  and  she  shall  be 
utterly  burned  with  fire ;  for  strong  is  ''  the 
Lord  God  which  judged  her.  And  the 
kings  of  the  earth,  who  committed  forni- 
cation and  lived  "  wantonly  with  her,  shall 
weep  and  wail  over  her,  when  they  look 
upon  the  smoke  of  her  burning,  standing 
afar  off  for  the  fear  of  her  torment,  say- 
ing. Woe,  woe,  the  great  city,  Babylon, 
the  strong  city!  for  in  one  hour  is  thy 
judgement  come.  And  the  merchants  of 
the  earth  weep  and  mourn  over  her,  for 
no  man  buyeth  their  *  merchandise  any 
more;  ^ merchandise  of  gold,  and  silver, 
and  precious  stone,  and  pearls,  and  fine 
linen,  and  purple,  and  silk,  and  scarlet; 
and  all  thyine  wood,  and  every  vessel  of 
ivory,  and  eveiy  vessel  made  of  most  pre- 
cious wood,  and  of  brass,  and  iron,  and 
marble;  and  cinnamon,  and  ** spice,  and 
incense,  and  ointment,  and  frankincense, 
and  wine,  and  oil,  and  fine  flour,  and 
wheat,  and  cattle,  and  sheep;  and  vier- 
c/iandise  of  horses  and  chariots  and 
1"  slaves;  and  i' souls  of  men.  And  the 
fruits  Mhich  thy  sold  lusted  after  are  gone 
from  thee,  and  all  things  that  were  dainty 
and  sumptuous  are  perished  from  thee, 
and  n>en  shall  find  them  no  more  at  all. 
The  merchants  of  these  things,  who  were 
made  rich  by  her,  shall  stand  afar  off  for 
the  fear  of  her  torment,  weeping  and 
mourning;  saying.  Woe,  woe,  the  great 
city,  she  that  was  arrayed  in  fine  linen 
and  purple  and  scarlet,  and  i^  decked  with 
gold  and  precious  stone  and  pearl  I  for  in 
one  hour  so  great  riches  is  made  desolate. 
And  every  shipmaster,  and  every  one  that 
saileth  any  whither,  and  mariners,  and  as 
many  as  ^^  gain  their  living  by  sea,  stood 
afar  off»  and  i-ried  out  as  they  looked  ujwn 
the  smoke  of  her  burning,  saying.  What 
city  is  like  the  great  city  ?  And  they  cast 
dust  on  their  heads,  and  cried,  weeping 
and  mourning,  saying.  Woe,  woe,  the  great 


»  Some  authorities  read  of  thf  tcine  .  .  .  have  drunk.  '  Some  ancient  authorities  omit  the  wine  of.  '  Or,  luxury. 
*  Or,  cUtre  together.  "  Or,  luxuriouH.  "  Some  ancient  authorities  omit  the  Lord.  '  Or,  luxurioualy .  '  Or. 
cargo.    "  Gr.  amomum.    "  Or.  bodies.    "  Or,  lives.    »=  Or.  gilded.    "  Or.  work  the  sea. 


cargo. 

4-20.  After  the  angel's  prologue  cornea  the  dirge,  which  has  many  parts  borrowed  from 
Ezekiel. 

690 


Isaiah,  Jeremiah,  and 


God  is  praised  in  heaven 


REVELATIOX,    XIX. 


for  judging  the  great  whore, 


19  And  they  cast  dust  on  their  heads,  and  cried, 
weeping  and  wailing,  saying,  Alas,  alas  that  great 
city,  wherein  were  made  rich  all  that  had  ships  in 
the  sea  by  reason  of  her  costliness !  for  in  one  hour 
is  she  made  desolate. 

20  Rejoice  over  her,  thou  heaven,  and  ye  holy 
apostles  and  prophets ;  for  God  hath  avenged  you 
on  her. 

21  And  a  mighty  angel  took  up  a  stone  like  a 
great  millstone,  and  cast  it  into  the  sea,  saying. 
Thus  with  violence  shall  that  great  city  Babylon 
be  thrown  down,  and  shall  be  foimd  no  more  at 
all. 

22  And  the  voice  of  harpers,  and  musicians,  and 
of  pipers,  and  trumpeters,  shall  be  heard  no  more 
at  all  in  thee;  and  no  craftsman,  of  whatsoever 
craft  he  be,  shall  be  found  any  more  in  thee;  and 
the  sound  of  a  millstone  shall  be  heard  no  more  at 
all  in  thee; 

23  And  the  light  of  a  candle  shall  shine  no  more 
at  all  in  thee ;  and  the  voice  of  the  bridegroom  and 
of  the  bride  shall  be  heard  no  more  at  all  in  thee: 
for  thy  merchants  were  the  great  men  of  the  earth ; 
for  by  thy  sorceries  were  all  nations  deceived. 

24  And  in  her  was  found  the  blood  of  prophets, 
and  of  saints,  and  of  all  that  were  slain  upon  the 
earth. 


city,  wherein  were  made  rich  all  that  had 
their  ships  in  the  sea  by  reason  of  her 
costliness!   for  in  one  hour  is  she  made 

20  desolate.  Rejoice  over  her,  thou  heaven, 
and  ye  saints,  and  ye  apostles,  and  ye 
prophets ;  for  God  hath  judged  your  judge- 
ment on  her. 

21  And  1  a  strong  angel  took  up  a  stone  as 
it  were  a  great  millstone,  and  cast  it  into 
the  sea,  saying,  Thus  with  a  miglity  fall 
shall  Babylon,"the  great  city,  be  cast  down, 

22  and  shall  be  found  no  more  at  all.  And 
the  voice  of  harpers  and  minstrels  and 
flute-players  and  trumpeters  shall  be  heard 
no  more  at  all  in  thee;  and  no  craftsman, 
^  of  whatsoever  craft,  shall  be  found  any 
more  at  all  in  thee;  and  the  voice  of  a 
millstone  shall  be  heard  no  more  at  all  in 

23  thee ;  and  the  light  of  a  lamp  shall  shine 
no  more  at  all  in  thee;  and  the  voice  of 
the  bridegroom  and  of  the  bride  shall  be 
heard  no  more  at  all  in  tliee:  for  thy  mer- 
chants were  the  princes  of  the  earth ;  for 
witli  thy  sorcery  were  all  the  nations  de- 

24  ceived.  And  in  her  was  found  tlie  blood 
of  prophets  and  of  saints,  and  of  all  that 
have  been  slain  upon  the  earth. 


Gr 


2  Some  ancient  authorities  omit  of  ichatsoever  craft. 


31.  The  millstone  represents  a  sudden  and  complete  catastrophe.     21-24.  This  is  an  epilogue  to  the  dirge. 
Human  imperialism  tyrannizing  over  God's  people,  and  secularizing  the  Church,  Is  now  utterly  destroyed. 


CHAPTER    XIX. 


1.  God  is  praised  in  heaven  for  judging  the  great  whore,  and  avenging  the  hlood  of  his  saints.     7.  The  marriage 
of  the  Lamb,     10,  The  angel  will  not  be  worshipped.     17,  The  fowls  called  to  the  great  slaughter. 


1  And  after  these  things  I  heard  a  great  voice  of 
much  people  in  heaven,  saying.  Alleluia;  Salva- 
tion, and  glory,  and  honour,  and  power,  unto  the 
Lord  our  God : 

2  For  true  and  righteous  are  his  judgments :  for 
he  hath  judged  the  great  whore,  which  did  cor- 
rupt the  earth  with  her  fornication,  and  hath 
avenged  the  blood  of  his  ser\'ants  at  her  hand. 

3  And  again  they  said.  Alleluia.  And  her 
smoke  rose  up  for  ever  and  ever. 

4  And  the  foiu"  and  twenty  elders  and  the  four 
beasts  fell  down  and  worshipped  God  that  sat  on 
the  tlirone,  saying,  Amen;  Alleluia. 

5  And  a  voice  came  out  of  the  throne,  sajing, 
Praise  our  God,  all  ye  his  servants,  and  ye  that 
fear  him,  both  small  and  great. 

6  And  I  heard  as  it  were  the  voice  of  a  great 
multitude,  and  as  the  voice  of  many  waters,  and 
as  the  voice  of  mighty  thunderings,  saying,  Alle- 
luia :  for  the  Lord  God  omnipotent  reigneth. 

7  Let  us  be  glad  and  rejoice,  and  give  honour  to 
him :  for  the  marriage  of  the  Lamb  is  come,  and 
his  wife  hath  made  herself  ready. 


1  After  these  things  I  heard  as  it  were  a 
great  voice  of  a  great  multitude  in  heaven, 
saying.  Hallelujah;  Salvation,  and  glory. 

2  and  power,  belong  to  our  God :  for  tnie 
and  righteous  are  his  judgements ;  for  he 
hath  judged  the  great  harlot,  which  did 
corrupt  the  earth  with  her  fornication, 
and  he  hath  avenged  the  blood  of  his  ser- 

3  vants  at  her  hand.  And  a  second  time 
they  isay.   Hallelujah.     And   her   smoke 

4  goeth  up  2  for  ever  and  ever.  And  the 
four  and  twenty  elders  and  the  four  living 
creatures  fell  down  and  worshipped  God 
that  sitteth  on  the  throne,  saying,  Amen ; 

5  Hallelujah.  And  a  voice  came  forth  from 
the  throne,  saying.  Give  praise  to  our 
God,  all  ye  his  servants,  ye  that  fear  him, 

6  the  small  and  the  great.  And  I  heard  as 
it  were  the  voice  of  a  great  multitude,  and 
as  the  voice  of  many  waters,  and  as  the 
voice  of  mighty  thunders,  saying,  Halle- 
lujah:   for   the   Lord   our   God,    the   Al- 

7  mighty,  reigneth.  Let  us  rejoice  and  be 
exceeding  glad,  and  let  us  give  the  glory 
unto  him:  for  the  marriage  of  the  Lamb 
is  come,  and  his  wife  hath  made  herself 


Gr.  have  said.    ^  Gr.  unto  the  ages  of  the  ages. 


1-7.  A  paean  from  the  heavenly  multitude  (the  pure  Church)  at  the  destruction  of  the  harlot.  It  consists  of  two 
Btrophes  from  the  multitude,  and  an  echo  from  the  twenty-four  elders  and  four  living  creatures,  then  a  call  from 
heaven  for  a  diapason,  followed  by  the  diapason  itself. 

591 


The  marriage 


REVEL ATIOX,    XIX. 


of  the  Lamb. 


8  Ami  to  her  was  granted  that  she  should  be 
arrayed  in  fine  Hnen.  clean  and  white:  for  tlie  fine 
linen  is  the  rigliteousness  of  saints. 

9  And  he  saith  unto  me,  Write,  Blessed  are 
they  which  are  called  unto  the  marriage  supper  of 
the  Lamb.  And  he  saith  unto  me,  These  are  the 
true  sayings  of  God. 

10  And  I  fell  at  his  feet  to  worship  him.  And 
he  said  unto  me,  See  thou  do  it  not:  I  am  thy  fel- 
lowservant,  and  of  thy  brethren  that  have  the 
testiniony  of  Jesus:  worship  God:  for  the  testi- 
mony of  Jesus  is  the  spirit  of  prophecy. 

11  And  I  saw  heaven  opened,  and  behold  a  white 
horse;  and  he  that  sat  upon  him  ^o(^s  called  Faith- 
ful and  True,  and  in  righteousness  he  doth  judge 
and  make  war. 

12  His  eyes  icere  as  a  flame  of  fire,  and  on  his 
head  loere  many  crowns;  and  he  had  a  name  writ- 
ten, that  no  man  knew,  but  he  himself. 

18  And  he  n'«.s  clothed  witli  a  vesture  dipped  in 
blooil :  and  his  name  is  called  The  AVord  of  God. 

14  And  the  armies  which  were  in  heaven  fol- 
lowed him  upon  white  horses,  clothed  in  fine  linen, 
white  and  clean. 

li)  And  out  of  his  mouth  goeth  a  sharp  swoi'd, 
that  with  it  he  sliould  smite  the  nations :  and  he 
shall  rule  them  with  a  rod  of  iron :  and  he  tread- 
eth  the  winepress  of  the  fierceness  and  wrath  of 
Almighty  God. 

16  And  he  hath  on  his  vesture  and  on  his  thigh 
a  name  written,  KING  OF  KINGS,  AND  LOKD 
OF  LORDS. 

17  And  I  saw  an  angel  standing  in  the  sun;  and 
he  cried  with  a  loud  voice,  saying  to  all  the  fowls 
that  fly  in  the  midst  of  heaven.  Come  and  gather 
yourselves  together  unto  the  supper  of  the  great 
God; 

18  That  ye  may  eat  the  flesh  of  kings,  and  the 
flesh  of  captains,  and  the  flesh  of  miglity  me];, 
and  tlie  flesh  of  horses,  and  of  them  that  sit  on 
them,  and  the  flesh  of  all  men,  both  free  and  bond, 
both  small  and  great. 

10  And  I  saw  the  beast,  and  the  kings  of  the 
earth,  and  their  armies,  gathered  together  to  make 
war  against  him  that  sat  on  the  horse,  and  against 
his  army. 

20  And  the  beast  was  taken,  and  with  him  tlw 
false  propliet  that  wrought  miracles  before  him, 
with  which  ho  deceived  them  that  had  received  the 
marlc  of  the  beast,  and  them  that  worshipped  his 
image.  Tliese  both  were  cast  alive  into  a  lake  of 
fire  burning  with  brimstone. 

21  And  the  remnant  were  slain  with  the  sword 
of  him  that  sat  upon  the  horse,  which  xirord  pro- 
ceeded out  of  his  mouth:  and  all  the  fowls  were 
filled  with  their  flesh. 


S  ready.  And  it  was  given  unto  her  that 
she  should  array  heVself  in  fine  linen, 
bright  (Hui  pure:  for  the  fine  linen  is  the 

9  righteous  acts  of  tlie  saints.  And  he  saith 
unto  me.  Write,  Hicsscd  are  they  whicli 
are  bidden  to  the  marriage  supper  of  the 
Lamb.     And  he  saitli  unto  me,  Tlicse  are 

10  true  words  of  God.  And  I  fell  down 
before  his  feet  to  worship  him.  And  he 
saith  unto  me.  See  thou  do  it  not:  I  am 
a  fellow-servant  with  thee  and  with  thy 
brethren  that  hold  the  testimony  of  Jesus: 
worship  God :  for  the  testimony  of  Jesus 
is  the  spirit  of  prophecy. 

11  And  I  saw  the  heaven  opened;  and 
behold,  a  white  horse,  and  he  that  sat 
thereon,  ^ called  Faithful  and  True;  and 
in  righteousness  he  doth  judge  and  make 

12  war.  And  his  eyes  are  a  flame  of  fire, 
and  upon  his  head  are  many  diadems; 
and  he  hath  a  name  written,  \\  hich  no  one 

l;3  knoweth  but  he  himself.  And  he  is  ar- 
rayed in  a  garment  •'sprinkled  with  blood: 
an<l  his  name  is  called  The  Word  of  God. 

14  And  the  armies  which  are  in  heaven  fol- 
lowed him  upon  white  horses,  clothed  in 

15  fine  linen,  white  and  pure.  And  out  of 
his  mouth  proceedeth  a  sharp  sword,  that 
with  it  he  should  smite  the  nations:  and 
he  shall  rule  them  with  a  rod  of  iron:  and 
he  treadeth  the  ^winepress  of  the  fierce- 

16  ness  of  the  wrath  of  Almighty  God.  And 
he  hath  on  his  garment  and  on  his  thigh 
a  name  written,   kixg  of  kings,   and 

LOin)   OF   LORDS. 

17  And  I  saw  *  an  angel  standing  in  the 
sun;  and  he  cried  with  a  loud  voice,  say- 
ing to  all  the  birds  that  fly  in  mid  heaven. 
Come  rn((/ l)e  gat liered  together  unto  the 

18  great  supjier  of  (;od  ;  tliat  ye  may  eat  the 
flesh  of  Ivings,  and  tlie  tlesh  of  ^captains, 
and  the  flesli  of  miglity  men,  and  the 
flesh  of  horses  and  of  them  that  sit  there- 
on, and  the  flesh  of  all  men,  both  free  and 
bond,  and  small  and  great. 

19  And  I  saw  the  beast,  and  the  kings  of 
the  earth,  and  their  armies,  gathered  to- 
gether to  make  war  against  him  that  sat 
upon  the  horse,  and  against   his  army. 

20  And  the  beast  was  taken,  and  with  him 
the  false  prophet  that  wrought  the  signs 
in  his  sight,  wherewith  he  deceived  them 
that  had  received  the  mark  of  the  beast, 
and  them  that  worshipped  his  image: 
they  twain  were  cast  alive  into  the  lake  of 

21  fire  that  burnetii  with  brimstone :  and  the 
rest  were  killed  with  the  sword  of  him 
that  sat  upon  the  horse,  even  the  sword 
which  came  forth  out  of  his  mouth:  and 
all  the  birds  were  filled  with  their  flesh. 


1  Some  ancient  authorities  omit  called.  ^  Some  ancient  authorities  read  dipped  in.  ^  Gr.  winepretis  of  the  wine  of 
the  fiercevenH.     *  Or.  owf  ■    ^  Or,  military  tribunea.     Qr.  c/iiliarc/ix. 

8.  The  marriage  of  the  Lamb  is  the  final  union  of  the  Church  and  Chriet,  foretokened  and  begun  (as  it  were)  at 
the  Millennium. 

10.  Testimony  of  Jesus.  This  Is  (as  in  chap.  1  :1)  the  testimony  which  Jcsub  gives  to  his  servants.  That 
testimony  makes  all  who  receive  it  prophets.     The  anifel  thus  explains  his  own  prophetic  character. 

11-10.  Christ  appears  as  the  final  conqueror.  In  the  first  seal  (chap.  6:2),  he  appeared  both  conquering  and  to 
conquer.  Now  he  fulfils  that  second  expression.  The  various  expressions  are  explained  before.  This  appearance 
answers  both  for  the  final  day  and  for  its  antecedent  indicator,  the  millennial  day. 

17,  18.  The  adumbration  of  the  Gog  and  Maeog  day  (Ezek.  89:17). 

19-21.  The  eternal  ruin  of  the  beast  and  false  prophet,  or  second  beast  (i.e.,  human  absolutism  and  the  Papacy), 
while  the  word  of  God  subdues  all  the  rest.  TIip  lake  of  fire  represents  an  eternal  tormenl,  the  brimstone  add- 
ing the  thought  of  offensive  defilement.  There  is  cleaHy  indicated  by  these  figures  the  eternal  misery  of  conscious 
beings  who  have  concretely  represented  the  abstract  beast  and  false  prophet. 


Satan  bound  for 


REVELATIOX,    XX. 


a  thousand  years. 


CHAPTER    XX. 


2.  Satan  bound  for  a  thousand  years.  6.  The  first  resurrection  i  they  blessed  that  have  part  therein.  7.  Satan 
let  loose  again.  8.  Q-og  and  Magog.  10.  The  devil  oast  into  the  lake  of  fire  and  brimstone.  12.  The  last 
and  general  resurrection. 


1  And  I  s.aw  an  angel  come  down  from  heaven, 
having  the  key  of  the  bottomless  pit  and  a  great 
chain  in  his  hand. 

2  And  he  laid  hold  on  the  dragon,  that  old  ser- 
pent, which  is  the  Devil,  and  Satan,  and  bound 
him  a  thousand  years, 

3  And  cast  him  into  the  bottomless  pit,  and 
shut  him  up,  and  set  a  seal  upon  him,  that  he 
should  deceive  the  nations  no  more,  till  the  thou- 
sand years  should  be  fulfilled:  and  after  that  he 
must  be  loosed  a  little  season. 

4  And  I  saw  thrones,  and  they  sat  upon  them, 
and  judgment  was  given  unto  them:  and  1  saw  the 
souls  of  them  that  were  beheaded  for  the  witness 
of  Jesus,  and  for  the  word  of  God,  and  which  had 
not  worshipped  the  beast,  neither  his  image,  nei- 
ther had  received  Ms  mark  upon  their  foreheads, 
or  in  their  hands ;  and  they  lived  and  reigned  with 
Christ  a  thousand  years. 

5  But  the  rest  of  the  dead  lived  not  again  until 
the  thousand  years  were  finished.  This  is  the  fi^rst 
resurrection. 

6  Blessed  and  holy  is  he  that  hath  part  in  the 
first  resurrection:  on  such  the  second  death  hath 
no  power,  but  they  shall  be  priests  of  God  and 
of  Christ,  and  shall  reign  with  him  a  thousand 
years. 

7  And  when  the  thousand  years  are  expired, 
Satan  shall  be  loosed  out  of  his  prison, 

8  And  shall  go  out  to  deceive  the  nations  which 
are  in  the  four  quarters  of  the  earth,  Gog  and 
Magog,  to  gather  them  together  to  battle:  the 
number  of  whom  is  as  the  sand  of  the  sea. 

9  And  they  went  up  on  the  breadth  of  the 
earth,  and  compassed  the  camp  of  the  saints  about, 
and  the  beloved  city:  and  fire  came  down  from 
God  out  of  heaven,  and  devoured  them. 


1  And  I  saw  an  angel  coming  down  out  of 
heaven,  having  the  key  of  the  abyss  and  a 

2  great  chain  i  in  his  hand.  And  he  laid 
hold  on  the  dragon,  the  old  serpent,  which 
is  the  Devil  and  Satan,  and  bound  liim  for 

3  a  thousand  years,  and  cast  him  into  the 
abyss,  and  shut  it,  and  sealed  it  over 
him,  that  he  should  deceive  the  nations  no 
more,  until  the  thousand  years  should  be 
finished :  after  this  he  must  be  loosed  for 
a  little  time, 

4  And  I  saw  thrones,  and  they  sat  upon 
them,  and  judgement  was  given  unto 
them:  and  I savi  the  souls  of  them  that 
had  been  beheaded  for  the  testimony  of 
Jesus,  and  for  the  word  of  God,  and  such 
as  worshipped  not  the  beast,  neither  his 
image,  and  received  not  the  mark  upon 
their  forehead  and  upon  their  hand ;  and 
they   lived,   and    reigned   with    Christ   a 

5  thousand  years.  The  rest  of  the  dead 
lived  not  until  the  thousand  years  should 
be  finished.     This  is  the  first  resurrection. 

6  Blessed  and  holy  is  he  that  hath  part 
in  the  first  resurrection:  over  these  the 
second  death  hath  no  -power;  but  they 
shall  be  priests  of  God  and  of  Christ,  and 
shall  reign  with  him  ^  a  thousand  years. 

7  And  when  the  thousand  years  are  fin- 
ished, Satan  shall   be   loosed  out   of  his 

8  prison,  and  shall  come  forth  to  deceive  the 
nations  which  are  in  the  four  corners  of 
the  earth,  Gog  and  Magog,  to  gather  them 
together  to  the  war:  the  number  of  whom 

9  is  as  the  sand  of  the  sea.  And  they  went 
up  over  the  breadth  of  the  earth,  and 
compassed  the  camp  of  the  saints  about, 
and  the  beloved  city :  and  fire  came  down 

10  ■*  out  of  heaven,  and  devoured  them.  And 
the  devil  that  deceived  them  was  cast  into 
the  lake  of  fire  and  brimstone,  where  are 


1  Gr.  upon.     -  Or,  authority.    *  Some  ancient  authoritins  read  the.    *  Some  ancient  authorities  insert  from  God. 

XIII.     THE   MILLENNIUM   .VXD   JUDGMENT. 

1.  The  abyss  is  the  bottomless  (unfathomable)  source  and  reservoir  of  evil. 

2,  .3.  Satan  is  confined  for  a  thousand  years  to  these  evil  precincts,  and  cannot  deceive  the  nations  -n-ith  his 
absolutist  ideas  any  more.  Satan's  confinement  (as  regards  this  nation-deceiving)  begins  with  the  destruction  of  the 
beast  and  false  prophet  (chap.  19 :  20) ;  i.e.,  the  downfall  of  tyranny  and  Papacy.  A  thousand  years.  It  is 
scarcely  probable  that  this  number  is  to  be  talien  literally;  for,  if  so,  it  is  the  only  time-number  so  to  be  taken  in  the 
book.  It  is  better  to  take  it  as  the  number  of  spiritual  completeness,  10  x  lo  x  lo;  i.e.,  ten  raised  to  the  third  power 
(103).  -We  have  used  it  literally  in  the  chronology  for  want  of  any  exact  number.  The  figurative  number  and  the 
actual  number  may  be  identical  in  this  case. 

4.  The  martyrs  and  saints  sit  as  assessors  with  Christ  at  the  judgment.  They  are  royal  priests  ("reigned," 
verse  4;  "  priests,"  verse  6)  during  the  Millennium. 

6.  The  first  resurrection.  Either  the  revival  of  the  Church  and  its  millennial  exaltation,  or  the  literal  resur- 
rection of  the  saints  to  occupy  the  earth  for  that  period.  It  is  more  in  accordance  with  the  analogy  of  this  book  to 
consider  it  the  former,  the  departed  martyrs  and  saints  taking  (from  the  spirit-world)  an  active  interest  and  agency 
in  the  affairs  of  the  Redeemer's  kingdom. 

8.  Satan  quits  his  limits,  and  deceives  the  nations  into  the  old  ideas  of  tyranny  and  worldly  manipulation  of  the 
Church.  Gog,  the  prince,  and  Magog,  his  people  (Ezek.,  chap.  38,  39),  represent,  first,  literally,  the  north  and  east 
of  Europe,  and  the  wild,  roaming  tribes  of  Asia,  and  then,  prophetically,  the  general  wantonness  prevailing  in  the 
world,  the  disregard  for  all  things  sacred,  the  thoroughly  atheistic  or  agnostic  recklessness. 

9.  This  makes  the  last  attack  upon  the  Church,  but  is  immediately  overcome  by  the  divine  power.  This  seems  to 
be  the  Laodicean  period,  short  and  fearful,  succeeding  the  Millennium,  and  immediately  preceding  the  judgment. 

10.  The  lake  of  fire  and  brimstone  (see  chap. 19:  20)  is  the  emblem  of  eternal  agony  and  contempt.  Satan 
now  takes  his  final  place  with.his  dupes. 


A  new  heaven 


REVELATION,    XXL 


and  a  new  eartL 


10  And  the  devil  that  deceived  them  was  cast 
into  the  lake  of  tire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be  tor- 
mented day  and  night  for  ever  and  ever. 

11  And  I  saw  a  great  white  throne,  and  him  that 
sat  on  it,  from  whose  face  the  earth  and  the 
heaven  fled  away;  and  there  was  found  no  place 
for  them. 

12  And  I  saw  the  dead,  small  and  great,  stand 
before  God;  and  the  books  were  opened:  and 
another  book  was  opened,  Avhich  is  the  book  of 
life:  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their 
works. 

13  And  the  sea  gave  up  the  dead  which  were  in 
it;  and  death  and  hell  delivered  up  the  dead  which 
were  in  them:  and  they  were  judged  every  man 
according  to  their  works. 

14  And  death  and  hell  were  cast  into  the  lake  of 
fire.     This  is  the  second  death. 

15  And  whosoever  was  not  found  written  in  the 
book  of  life  was  cast  into  the  lake  of  fire. 


aho  the  beast  and  the  false  prophet;  and 
they  shall  be  tormented  day  and  night  ^  for 
ever  and  ever. 

11  And  I  saw  a  great  white  throne,  and 
him  that  sat  upon  it,  from  whose  face  the 
earth  and  the  heaven  fled  away;  and  there 

12  was  found  no  place  for  them.  And  I  saw 
the  dead,  the  great  and  the  small,  standing 
before  the  throne ;  and  books  were  opened : 
and  another  book  was  opened,  which  is  the 
book'  of  life:  and  the  dead  were  judged  out 
of  the  things  which  were  written  in  the 

13  books,  according  to  their  works.  And  the 
sea  gave  up  the  dead  which  were  in  it;  and 
death  and  Hades  gave  up  the  dead  which 
were  in  them:  and  they  were  judged  every 

14  man  according  to  their  works.  And  death 
and  Hades  were  cast  into  the  lake  of  fire. 
This  is  the  second  death,  even  the  lake  of 

15  fire.  And  if  any  was  not  found  written 
in  the  book  of  life,  he  was  cast  into  the 
lake  of  fire. 


Gr.  unto  the  ages  of  the  ages. 


11,  13.  The  general  judgment. 

13.  The  sea.    The  nations.    Death  and  Hades.    Rome  and  her  co-operators.    These  names  are  evidently 
used  enigmatically  (see  chap.  6 ;  8).    Literally,  the  phrase  could  have  no  meaning. 


CHAPTER   XXI. 


A  new  heaven  and  a  new  earth.    10,  The  heavenly  Jemsalem,  with  a  full  description  thereof.    23.  She  needeth 
no  flun,  the  glory  of  God  is  her  light.     24.  The  kings  of  the  earth  bring  their  riches  unto  her. 


1  And  I  saw  a  new  heaven  and  a  new  earth : 
for  the  first  heaven  and  the  first  earth  were  passed 
away ;  and  there  was  no  more  sea. 

2  And  I  .John  saw  the  holy  city,  new  Jerusalem, 
coming  down  from  God  out  of  heaven,  prepared 
as  a  bride  adorned  for  her  husband. 

3  And  I  heard  a  great  voice  out  of  heaven  say- 
ing, Behold,  the  tabernacle  of  God  is  with  men, 
and  he  will  dwell  with  them,  and  they  shall  be 
his  people,  and  God  himself  shall  be  with  them, 
and  be  their  God. 

4  And  God  shall  wipe  away  all  tears  from  their 
eyes;  and  there  shall  be  no  more  death,  neither 
sorrow,  nor  crying,  neither  shall  there  be  any 
more  pain:  for  the  former  things  are  passed  away. 

5  And  he  that  sat  upon  the  throne  said.  Behold, 
I  make  all  things  new.  And  he  said  unto  me, 
Write:  for  these  words  are  true  and  faithful. 

6  And  he  said  unto  me,  It  is  done.  I  am  Alpha 
and  Omega,  the  beginning  and  the  end.  I  will 
give  unto  him  that  is  athirst  of  the  fountain  of 
the  water  of  life  freely, 

7  He  that  overcometh  shall  inherit  all  things; 
and  I  will  be  his  God,  and  he  shall  be  my  son. 


1  And  I  saw  a  new  heaven  and  a  new 
earth:  for  the  first  heaven  and  the  first 
earth  are  passed  away ;  and  the  sea  is  no 

2  more.  And  I  saw  Uhe  holy  city,  new 
Jerusalem,  coming  down  out  of  heaven 
froni  God,  made  ready  as  a  bride  adorned 

3  for  her  husband.  And  I  heard  a  great 
voice  out  of  the  throne  saying.  Behold, 
the  tabernacle  of  God  is  Mitli  men,  and  he 
shall  •^  dwell  with  them,  and  they  shall  be 
his  peoples,  and  God  himself  shall  be  with 

4  them,  '^and  be  their  God:  and  he  shall 
wipe  away  every  tear  from  their  eyes;  and 
death  shall  be  no  more;  neither  shall  there 
be  mourning,  nor  crying,  nor  pain,  any 
more:   the  first  things  are  passed  away. 

5  And  he  that  sitteth  on  the  throne  said. 
Behold,  I  make  all  things  new.  And  he 
saith,  •♦Write:  for  these  words  are  faith- 

6  ful  and  true.  And  he  said  unto  me,  They 
are  come  to  pass.  I  am  the  Alpha  and 
the  Omega,  the  beginning  and  the  end. 
I  will  give  unto  him  that  is  athirst  of  the 

7  fountain  of  the  water  of  life  freely.  He 
that  overcometh  shall  inherit  these  things; 
and  I  Avill  be  his  God,  and  he  shall  be  my 


»  Or,  the  holy  city  Jerusalem  coming  down  new  out  of  heaven.     '  Or.  tabernacle.    »  Some  ancient  authorities  omit, 
and  be  their  God.    *  Or,  Write,  These  words  are  faithful  and  true. 


XIV.     THE   HEAVENLY    CITY. 

1.  New  heaven  and  new  earth.    New  organization  of  the  Church  in  new  surroundings.    The  sea  is  no 
juore.    In  this  new  arrangement,  there  are  no  more  heathen  nations. 

2.  Re-id  (.18  in  the  margin),  "  the  holy  city  Jerusalem  coming  down  new  out  of  heaven."    The  Church  is  renewed. 
The  old  dispensation  is  over.    The  evil  is  gone.    The  judgment  has  taken  place.    The  earth  receives  the  Church  in 

"its  new  and  holy  condition.     "  The  first  things  are  passed  away  "  (verse  4). 

5-8.  A  general  proclamation  of  God,  at  the  present  time,  iu  view  of  the  future  that  lias  beeu  depicted  in  the 
prophecy. 

504 


The  heavenly  Jerusalem,  with 


REYELATIOX,    XXL 


a  full  description  thereof. 


8  But  the  fearful,  and  unbelieving,  and  the 
abominable,  and  nuirderers,  and  whoremongers, 
and  sorcerers,  and  idolaters,  and  all  liars,  shall 
have  their  part  in  the  lake  which  burnetii  with 
fire  and  brimstone :  which  is  the  second  death. 

t)  And  there  came  unto  me  one  of  the  seven 
angels  which  had  the  seven  vials  full  of  the  seven 
last  plagues,  and  talked  with  me,  saying,  t'ome 
hither,  1  will  shew  thee  the  bride,  the  "Lamb's 
wife. 

10  And  he  carried  me  away  in  the  spirit  to  a 
great  and  high  mountain,  and  shewed  me  that 
great  city,  the  holy  Jerusalem,  descending  out  of 
heaven  from  God, 

11  Having  the  glory  of  Go;l:  an  J  her  light  was 
like  unto  a  stone  most  precious,  even  like  a  jasper 
stone,  clear  as  crystal ; 

12  And  had  a  wall  great  and  high,  and  had 
twelve  gates,  and  at  the  gates  twelve  angels,  and 
names  written  thereon,  which  are  the  names  of 
the  twelve  tribes  of  the  children  of  Israel: 

13  On  the  east  three  gates;  on  the  north  three 
gates ;  on  the  south  three  gates ;  and  on  the  west 
three  gates. 

14  And  the  wall  of  the  city  had  twelve  founda- 
tions, and  in  them  the  names  of  the  twelve  apos- 
tles of  the  Lamb. 

1')  And  he  that  talked  with  me  had  a  golden 
reed  to  measure  the  city,  and  the  gates  thereof, 
and  the  wall  thereof. 

16  And  the  city  lieth  foursquare,  and  the  length 
is  as  large  as  the  breadth:  and  he  measured  the 
city  with  the  reed,  twelve  thousand  furlongs. 
The  length  and  the  breadth  and  the  height  of  it 
are  equal. 

17  And  he  measured  the  wall  thereof,  an  hun- 
dred and  forty  and  four  cubits,  accordimj  to  the 
measure  of  a  man,  that  is,  of  the  angel. 

18  And  the  building  of  the  wall  of  it  was  of  jas- 
per: and  the  city  loas  pure  gold,  like  unto  clear 
glass. 

19  And  the  foundations  of  the  wall  of  the  city 
were  garnished  with  all  manner  of  precious  stones. 
The  first  foundation  was  jasper;  the  second,  sap- 
phire; the  third,  a  chalcedony;  the  fourth,  an 
emerald ; 

20  The  fifth,  sardonyx;  the  sixth,  sardius;  the 
seventh,  chrysolyte;  the  eight,  beryl;  the  ninth,  a 
topaz;  the  tenth,  a  chrysoprasus ;  the  eleventh, 
a  jacinth;  the  twelfth,  an  amethyst. 

21  And  the  twelve  gates  toere  twelve  pearls; 
every  several  gate  was  of  one  pearl :  and  the  street 
of  the  city  was  pure  gold,  as  it  were  transparent 
glass. 

22  And  I  saw  no  temple  therein:  for  the  Lord 
God  Almighty  and  the  Lamb  are  the  temple  of 
it. 


8  son.  But  for  the  fearful,  and  unbeliev- 
ing, and  abondnable,  and  murderers,  and 
fornicators,  and  sorcerers,  and  idolaters, 
and  all  liars,  their  part  shall  he  in  the 
lake  that  burnetii  with  fire  and  brimstone; 
which  is  the  second  death. 

9  And  there  came  one  of  the  seven  angels 
who  had  the  seven  bowls,  who  were  laden 
with  the  seven  last  plagues;  and  he  spake 
with  me,  saying.  Come  hither,  I  will  shew 
thee   the   bride,   the   wife   of   the    Lamb. 

10  And  he  carried  me  away  in  the  Spirit  to 
a  mountain  great  and  high,  and  shewed 
me  the  holy  city  Jerusalem,  coming  down 

11  out  of  heaven  from  God,  having  the  glory 
of  God :  her  ^  light  was  like  unto  a  stone 
most  precious,  as  it  were  a  jasper  stone, 

12  clear  as  crystal :  having  a  wall  great  and 
high;  having  twelve  Agates,  and  at  the 
Agates  twelve  angels;  and  names  written 
thereon,  which  are  the  names  of  the  twelve 

13  tribes  of  the  children  of  Israel :  on  the 
east  were  three  Agates;  and  on  the  north 
three  Agates;  and  on  the  south  three 
Agates;    and   on  the  west  three  Agates. 

14  And  the  wall  of  the  city  had  twelve  foun- 
dations, and  on  them  twelve  names  of  the 

1.5  twelve  apostles  of  the  Lamb.  And  he 
that  spake  with  me  had  for  a  measure  a 
golden  reed  to  measure  the  city,  and  the 

16  Agates  thereof,  and  the  wall  thereof.  And 
the  city  lieth  foursquare,  and  the  length 
thereof  is  as  great  as  the  breadth:  and  he 
measured  the  city  A\ith  the  reed,  twelve 
thousand  furlongs:  the  length  and  the 
breadth  and  the  height  thereof  are  equal. 

17  And  he  measured  the  wall  thereof,  a  hun- 
dred and  forty  and  four  cubits,  according 
to  the  measure  of  a  man,  that  is,  of  an 

18  angel.  And  the  building  of  the  wall 
thereof  was  jasper:  and  the  city  was  pure 

19  gold,  like  unto  pure  glass.  The  foimda- 
tions  of  the  wall  of  the  city  were  adorned 
with  all  manner  of  precious  stones.  The 
first  foundation  was  jasper;  the  second, 
3 sapphire;     the    third,    chalcedony;    the 

20  fourth,  emerald;  the  fifth,  sardonyx;  the 
sixth,  sardius;  the  seventh,  chrysolite; 
the  eighth,  beryl;  the  ninth,  topaz;  the 
tenth,    chrysoprase;    the    eleventh,    *ja- 

21  cinth;  the  twelfth,  amethyst.  And  the 
twelve  Agates  were  twelve  pearls;  each 
one  of  the  several  ^  gates  was  of  one  pearl : 
and  the  street  of  the  city  was  pure  gold, 

22  ^  as  it  were  transparent  glass.  And  I  saw 
no  temple  therein :  for  the  Lord  God  the 
Almighty,  and  the  Lamb,  are  the  temple 


^  Gv.  luminary.    ^  Gr.  portals.    ^  Oi,  lapis  lazuli.    *  Or,  sapphire.    '^  Or,  transparent  as  glass. 

9.  From  this  verse  to  the  fifth  verse  of  chap.  22  (Inclusive)  is  the  detailed  description  of  the  heavenly  Church. 
God's  judgments  had  been  exercised  to  purify  his  Church:  hence  the  appropriateness  of  oue  of  the  plague-angels 
exhibiting  the  renewed  Jerusalem. 

10.  The  glorified  Church  is  made  such  by  the  divine  grace. 

11.  Light.  Margin,  "  luminary  "  (see  verse  23,  and  also  chap.  22 :  5).  This  jasper  luminary  is  God  in  Christ. 
(The  jasper  was  probably  the  diamond.) 

13-14.  Wall  symbolizes  protection.  Twelve  gates,  with  twelve  names  of  Israel  and  twelve  angels,  twelve  foun- 
dations with  twelve  names  of  apostles,  represent  the  solid  security  of  the  Church,  drawn  from  pre-Christian  and 
post-Christian  times. 

15-17.  The  measurements  of  gates  and  wall  involve  the  numbers  12,000  (12  x  lO-i)  and  144  (12  x  12),  each  being 
the  number  of  redemption  (on  the  human  side),  intensified  either  by  multiplication  with  the  number  of  divine  com- 
pleteness, or  by  itself.     They  all  represent  the  perfection  in  truth  of  the  final  Church. 

19-31.  The  gems  of  the  foundation,  the  pearls  of  the  gates,  and  the  gold  of  the  streets,  represent  the  perfection 
in  beauty  and  glory  of  the  heavenly  Church. 

695 


The  river  of  the  water  of  life. 


REVELATIOX,    XXII. 


The  tree  of  life. 


23  And  the  city  had  no  need  of  the  sun,  neither 
of  the  moon,  to  shine  in  it:  for  the  glory  of  God 
did  lighten  it,  and  the  Lamb  is  the  light  thereof. 

24  And  the  nations  of  them  wliieh  are  saved 
shall  walk  in  the  light  of  it :  and  the  kings  of  the 
earth  do  bring  their  glory  and  honour  into  it. 

2.5  And  the  gates  of  it  shall  not  be  shut  at  all 
by  day:  for  there  shall  be  no  night  there. 

26  And  they  shall  bring  the  glory  and  honour 
of  the  nations  into  it. 

27  And  there  shall  in  no  wise  enter  into  it  any 
thing  that  defileth,  neither  xchatsoever  worketh 
abomination,  or  niaketh  a  lie:  but  they  which  are 
written  in  the  Lamb's  book  of  life. 


2.3  thereof.  And  the  city  hath  no  need  of 
the  sun,  neither  of  the  moon,  to  shine 
upon  it :  for  the  glory  of  God  did  lighten 
it,  1  and  the  lami)  thereof  is  the   Lamb, 

24  And  the  nations  shall  walk  ^  amidst  the 
light  thereof:   and  the  kings  of  the  earth 

25  do  bring  their  glory  into"  it.  And  the 
Agates  thereof  shall  in  no  wise  be  shut  by 
day  (for  there  shall  be  no  night  there): 

26  and   they  shall   bring  the  glory  and   the 

27  honour  of  the  nations  into  it:  and  there 
shall  in  no  wise  enter  into  it  any  thing 
*  miclean,  or  he  that  *  maketh  an  abomi- 
nation and  a  lie :  but  only  they  which  are 
written  in  the  Lamb's  book  of  life. 


^  Or,  and  the  Lamb,  the  lamp  thereof.    ^  Or,  by.    ^  Qr.  portals.    *  Gr.  common.    ^  Or,  doeth. 

23.  See  on  verse  11. 

24-86.  The  earth  is  represented  as  then  having  nations  and  kings,  or  these  nations  and  kings  maj-  refer  to  the 
past  dispensation. 


CHAPTER    XXII. 


1.  The  river  of  the  water  of  life- 
will  not  be  worshipped. 


2.  The  tree  of  life.     5.  The  light  of  the  city  of  God  is  himself.     9.  The  angel 
18.  Nothing  may  be  added  to  the  word  of  &od,  nor  taken  therefrom. 


1  And  he  shewed  me  a  pure  river  of  water  of 
life,  clear  as  crystal,  proceeding  out  of  the  throne 
of  God  and  of  the  Lamb. 

2  In  the  midst  of  the  street  of  it,  and  on  either 
side  of  the  river,  ivas  there  the  tree  of  life,  which 
bare  twelve  manner  of  fruits,  and  yielded  her 
fruit  every  month:  and  the  leaves  of  the  tree  were 
for  the  healing  of  the  nations. 

.3  And  there  shall  be  no  more  curse:  but  the 
throne  of  God  and  of  the  Lamb  shall  be  in  it; 
and  his  servants  shall  serve  him : 

4  And  they  shall  see  his  face;  and  his  name 
shall  be  in  their  foreheads. 

5  And  there  shall  be  no  night  there ;  and  they 
need  no  candle,  neither  light  of  the  sun ;  for  the 
Lord  God  giveth  them  light:  and  they  shall  reign 
for  ever  and  ever. 

6  And  he  said  unto  me.  These  sayings  are  faith- 
ful and  true:  and  the  Lord  God  of  the  holy  proph- 
ets sent  his  angel  to  shew  unto  his  servants  the 
things  which  must  shortly  be  done. 

7  Behold,  I  come  quickly:  blessed  is  he  that 
keepeth  the  sayings  of  the  prophecy  of  this  book. 

8  And  I  .John  saw  these  things,  and  heard  fhem. 
And  when  I  had  heard  and  seen,  I  fell  down  to 
worship  before  the  feet  of  the  angel  which  shewed 
me  these  things. 


1  And  he  shewed  me  a  river  of  water  of 
life,  bright  as  ciystal,  proceeding  out  of 

2  the  throne  of  God  and  of  ^the  Lamb, 
in  the  nndst  of  the  street  thereof.  And  on 
this  side  of  the  river  and  on  that  was  ^  the 
tree  of  life,  hearing  twelve  ^manner  of 
fruits,  yielding  its  fruit  evei-y  month:  and 
the  leaves  of  the  tree  were  for  the  healing 

3  of  the  nations.  And  there  shall  be  *  no 
curse  any  more:  and  the  throne  of  God 
and  of  the  Lamb  shall  be  therein:  and  his 

4  servants  shall  do  him  service  ;  and  they 
shall  see  his  face;  and  his  name  sJinll  he 

5  on  their  foreheads.  And  there  shall  be 
night  no  more;  and  they  need  no  light  of 
lamp,  neither  light  of  sun;  for  the  Lord 
God  shall  give  them  light:  and  they  shall 
reign  ^  for  ever  and  ever, 

6  And  he  said  unto  me.  These  words  are 
faithful  and  true:  and  the  Lord,  the  God 
of  the  spirits  of  the  prophets,  sent  his 
angel  to  shew  unto  his  servants  the  things 

7  which  must  shortly  come  to  pass.  And 
behold,  I  come  quickly.  Blessed  is  he 
that  keepeth  the  words  of  the  prophecy 
of  this  book. 

8  And  I  .John  am  he  that  heard  and  saw 
these  things.  And  when  I  heard  and 
saw,  I  fell  down  to  worship  before  the 
feet  of  the  angel  which  shewed  me  these 

9  things.    And  he  saith  unto  me.  See  thou 


1  Or,  the  Lamb.    In  the  midst  of  the  street  thereof,  and  on  either  side  of  the  rirer,  iras  the  tree  of  life.    '  Or,  a  tree. 
8  Or,  crops  of  fruit.    *  Or,  no  more  any  thing  accursed.    ^  Gr.  unto  the  ages  of  the  ages. 

1,  2.  The  i-iver  and  tree  (i.e.,  trees)  are  taken  from  Ezekiel's  imagery  (chap.  47).  They  represent  the  healthful 
joy  of  the  heavenly  inhabitants.  The  leaves  of  the  tree  were  for  the  healing  of  the  nations.  Ilather, 
"  for  the  service  of  the  nations,"  to  maintain  them  in  health  and  joy. 

THE  CONCLUSION  OF  THE  BOOK. 
6.  The  sixth  and  seventh  verses  comprise  a  statement  of  John,  affirming  the  two  important  tniths  of  chap.  ."5:11, 
and  1:.3.  After  concluding  the  account  of  the  vision,  .John  declares  that  he  (Christ)  had  told  him  that  the  three 
declarations  were  faithful  and  true  which  related  to  the  divine  authorship  of  the  Revelation,  the  speedy  coming  of 
the  Lord  to  fulfil  it,  and  the  blessedness  of  cherishing  the  words  of  the  book.  Those  declarations  are  found  in  chap. 
1:3,  and  3:11. 

8.  Before  the  feet  of  the  anerel  which  shewed  me  these  thinsrs.  The  angel  wlio  had  been  his  guide 
from  the  beginning.    But  verses  6  and  7  were  not  uttered  by  that  angel  (see  above). 

596 


Nothing  may  be  added  to  the  word 


REVELATIOX,    XXII. 


of  Q-od,  nor  taken  therefrom. 


9  Then  saith  he  unto  me,  See  thou  do  it  not: 
for  I  am  thy  fellowservant,  and  of  thy  brethren 
the  prophets,  and  of  them  which  keep  the  sayings 
of  this  book:  worsliip  God. 

10  And  he  saith  unto  me,  Seal  not  the  sayings 
of  the  prophecy  of  tliis  book:  for  the  time  is  at 
hand. 

11  He  that  is  unjust,  let  him  be  unjust  still: 
and  he  which  is  filthy,  let  him  be  filthy  still:  and 
he  that  is  righteous,  let  him  be  righteous  still: 
and  he  that  is  holy,  let  him  be  holy  still. 

12  And,  behold,  I  come  quickly;  and  my  reward 
is  with  me,  to  give  every  man  according  as  his 
work  shall  be. 

13  I  am  Alpha  and  Omega,  the  beginning  and 
the  end,  the  first  and  the  last. 

14  Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates  into  the  city. 

15  For  without  are  dogs,  and  sorcerers,  and 
whoremongers,  and  murderers,  and  idolaters,  and 
whosoever  loveth  and  maketh  a  lie. 

16  I  Jesus  have  sent  mhie  angel  to  testify  unto 
you  these  things  in  the  churches.  I  am  the  root 
and  the  offspring  of  David,  and  the  bright  and 
morning  star. 

17  And  the  Spirit  and  the  bride  say.  Come. 
And  let  him  that  heareth  say.  Come.  And  let  him 
that  is  athirst  come.  And  whosoever  will,  let 
him  take  the  water  of  life  freely. 

18  For  I  testify  unto  every  man  that  heareth 
the  words  of  the  prophecy  of  this  book.  If  any 
man  shall  add  unto  these  things,  God  shall  add 
unto  him  the  plagues  that  are  written  in  this 
book: 

19  And  if  any  man  shall  take  away  from  the 
words  of  the  book  of  this  prophecy,  God  shall 
take  away  his  part  out  of  the  book  of  life,  and 
out  of  the  holy  city,  and  from  the  things  which 
are  written  in  this  book. 

20  He  which  testifieth  these  things  saith.  Surely 
I  come  quickly.  Amen.  Even  so,  come.  Lord 
Jesus. 

21  The  grace  of  our  Lord  Jesus  Christ  he  with 
you  all.     Amen. 


do  it  not:  I  am  a  fellow-servant  with  thee 
and  with  thy  brethren  the  prophets,  and 
with  them  which  keep  the  words  of  this 
book:  worship  God. 

10  And  he  saith  unto  me.  Seal  not  up  the 
words  of  the  prophecy  of  this  book;   for 

11  the  time  is  at  hand.  lie  that  is  unright- 
eous, let  him  do  unrighteousness  '  still: 
and  he  that  is  filthy,  let  him  be  made 
filthy  1  still:  and  he  that  is  righteous,  let 
him  do  righteousness  ^  still:  and  hs  that 

12  is  holy,  let  him  be  made  holy  i  still.  Be- 
hold, I  come  quickly;  and  my -reward  is 
with  me,  to  render  to  each  man  according 

13  as  his  work  is.  I  am  the  Alpha  and  the 
Omega,  the  first  and  the  last,  the  begin- 

14  ning  and  the  end.  Blessed  are  they  that 
wash  their  robes,  that  they  may  have  ^the 
right  to  come  to  the  tree  of  life,  and  may 

15  enter  in  by  the  *  gates  into  the  city.  With- 
out are  the  dogs,  and  the  sorcerers,  and 
the  fornicatoi's,  and  the  nuirderers,  and 
the  idolaters,  and  every  one  that  loveth 
and  ^  maketh  a  lie. 

16  1  Jesus  have  sent  mine  angel  to  testify 
unto  you  these  things  **  for  the  churches. 
I  am  the  root  and  the  offspring  of  David, 
the  bright,  the  morning  star. 

17  "  And  the  Spirit  and  the  bride  say.  Come. 
And  he  that  heareth,  let  him  say.  Come. 
And  he  that  is  athirst,  let  him  come :  he 
that  will,  let  him  take  the  water  of  life 
freely. 

18  I  testify  unto  every  man  that  heareth 
the  words  of  the  prophecy  of  this  book. 
If  any  man  shall  add  « unto  them,  (Vod 
shall  add  ^unto  him  the  plagues  which 

19  are  written  in  this  book :  and  if  any  man 
shall  take  away  from  the  words  of  the 
book  of  this  prophecy,  God  shall  take 
away  his  part  from  the  tree  of  life,  and 
out  of  the  holy  city,  ^ -which  are  written 
in  this  book. 

20  He  which  testifieth  these  things  saith. 
Yea:  I  come  quickly.  Amen:  come.  Lord 
Jesus. 

21  The  grace  of  the  Lord  Jesus  i°  be  ii  with 
the  saints.     Amen. 


1  Or,  yet  more.    -  Or,  tmges.    »  Or,    the  authority   over.    *  Gr.  portals,    s  Or,   doeth.    o  Gr.   over.    ^  Or,   Both. 
"\r.  upon,    s  Or,  eveu  from  the  things  which  are  written.    "  Some  ancient  authorities  add  Christ.    "  Two 


ancient  authorities  read  ivith  alt. 


10-17.  Jesus  emphasizes  to  John  the  shortness  of  time  and  the  certainty  of  the  judgment,  with  its  twofold 
decisions  and  destinies,  as  the  grand  lesson  of  the  book.     John  adds  this  to  the  book  as  indicating  its  chief  message. 

14.  They  that  wash  their  robes.  The  Sinaitic  and  Alexandrian  Codices,  with  the  Vulgate  and  ^thiopic 
Versions,  support  this  reading.  The  old  reading,  "  they  that  do  liis  commandments,"  is  found  in  the  Vatican  Codex 
and  the  Coptic  Version.     The  Greek  phrases  are  very  closely  alike  in  the  uncial  letters. 

16.  I  am  the  root  and  the  oflfspring  of  David.  "  I  am  (of)  the  root  and  stock  of  David  "  (compare  Phil. 
3:5).  If  we  take  yeVo?  as  offspring,  then  we  may  treat  pi'^a  as  antithetic,  and  the  phrase  to  mean,  "I  am  both 
derived  from  David,  and  the  source  whence  he  .sprang."  Christ  was  the  morning  star  in  his  earthly  ministration, 
coming  before  the  full  day  of  Christianity. 

18,  19.  The  book  solemnly  declared  to  be  divine. 

20.  The  quickness  of  our  Lord's  coming  is  comparative,  whether  we  regard  the  Church  at  large  or  the  individual 
Christian. 


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STEMMA    OF    AUGUSTUS    AND    HIS    FAMILY. 


C.  Octavius,  praetor  in  B.C.  01,  niairioil  to 
1,  Ancharia;  2,  Alia,  daughter  of  M.  Atius  Balbus  and  Julia,  u  sister  of  C.  Julius  Caesar. 

I  L^ , 

2.   C.  Octavius  (C.  JULIU.S   C'yESAIl   ()CTAVIANl-i 

Augustus),  married  to 
1,  Clodia;  2,  Scribonia;  3,  Livia. 


Octavia,  the  elder.  1.  Octavia,  the  younger, 

married   to  M.  Antonius. 

Antouia  married  Drusus,  brother  of  Tiberius. 

Claudius. 


Julia,  married  ti 
1,  M.  Marcellus;  2,  M.  Vi|)sanius  Agripp; 
No  issue. 


1.  C.  Caesar,  married 

to  Livia,  the  sister  of  Ger- 

manicus. 

Died  A.l).  4. 


2.  L.  Ctesar,  be- 
trothed to  yEmilia 
Lepida. 
Died  A.D.  2. 


.3.  Julia,  married  to 
L.  ^milius  Paullus. 


Agripjiina,  i 

ried  to 
Germauicui 


Agrippa  P, 
tumus. 
to  death  A. 
14. 


M.  ^EmiliuH  I.epidus,  married  to  Drusilla, 
daughter  of  Uermanicus. 


2.  vEmilia  Lepida,  married  to 
1,  Ap.  Junius  Silanus;  2,  Drusus. 


3.  Junia  Calvina. 


1.   Nero,  married  to 
Julia,  daughter  of 
Drusus,   the  sou  of 

Tiberius. 
(Tac.  Ann.  vi.  27.) 


Drusus,  married  3.  Caligula,  4.   Agrippina,    5.  Drusilla,  mai 


to  .(Emilia  Lepida. 
{Tac.  Ann.  vi.  40.) 


1 

6.  Livia  or 
Livilla,   married 


married  to  ried  to 

Cu.  Domitius.  1,  !>.  C'assius,  and 

I  2,  M.  vErail.  Lepi-   1,  M.  Vicinius, 

Nero,  dus.  2,  Quintilius 

emperor.  N'arus  (?). 


LIST    OF    HIGH-PRIESTS    FROM    JOZARUS. 


Civil  Ruler.  IIioii-Priest. 

Ilerod  the  Great Jozarus,  son  of  Simon. 

Archelaus,  king  of  Judaea Eleazar. 

"  '•  "  Jesus,  son  of  Sie. 

"  "  "  Jozarus  (second  time). 

Cyrenius,  governor  of  Syria,  second  time Ananus. 

Valerius  Grains,  procurator  of  Judaea Ishmael,  son  of  Thalii. 

"  "  "  "        Eleazar,  son  of  Ananus. 

"  "  "  "        Simon,  son  of  Kamith. 

"  "  "  "        Caiaphas,  called  also  Joseph. 

Vitellius,  governor  of  Syria Jonathan,  son  of  Ananus. 

"  "  " Theophilus,  brother  of  Jonathan. 

Ilerod  Agrippa Simon  Cantheras. 

"  "  Matthias,  brother  of  Jonathan,  son  of  Ananus. 

"  "  Elioneus,  son  of  Cantheras. 

Ilerod,  king  of  Chalcis Joseph,  son  of  Camei. 

"  "  "       Ananias,  son  of  Nebedeus. 

"  "  " Jonathan. 

"  "  "       Israael,  son  of  Fabi. 

"  "  "       Joseph,  son  of  Simon. 

"  "  "       Ananus,  son  of  Ananus,  or  Ananias. 

Appointed  by  the  people Tesus,  son  of  Gamaliel. 

"  "     "        "       (Whiston  on  B.  J.  iv.  3,  §  7)      .  Matthias,  son  of  Theophilus. 

Chosen  by  lot Phannias,  son  of  Samuel. 


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